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SEP.MONS. 


WILLARD    PRESTON,    D,D„ 


LATE    PASTOR    OF    THE 


INDEPENDENT  PRESBYTERIAN  CHURCH, 

SAVANNAH,  GEORGIA. 


BT 

SAMUEL   K.   TALMAGE,   D.D., 

PRESIDENT   OF   OOLETUORl'E   UMVtRSITY. 

IN  TWO  VOLUMES. 

VOL.    L 


PHILADELPHIA: 

II.    COWPERTHWAIT    k    CO. 

18  57. 


TO     THE 

IXDEPEiTDEXT   PRESBYTERIAN   CHURCH 

AND  CONGREGATION, 
SAVANNAH, 

f  l]ts  Stlutinn  from  tlji  gistfltttsts 


OF  HIM 


V/HO  FOR  NEARLY  A  QUARTER  OF  A  CENTURY, 


BROKE   TO   THEM   THE  BREAD   OF  LIFE, 


IS    RESPECTFCLLY   AND    AFFECTIOXATELT   DEDICATED, 


HIS  SURVIVING  FAMILY. 


EDITOR'S  rHEFACE. 


The  wishes  of  an  affectionate  people,  mourning  the  recent 
loss  of  a  faithful  pastor,  ■whos»  connection  with  them  had  been 
characterized  by  mutual  and  ever-increasing  love  and  respect, 
to  the  last  hour  of  his  life,  cannot  be  regarded  by  his  surviving 
family  otherwise  than  as  authoritative  commands.  It  is  in 
compliance  'with  such  wishes  that  these  volumes  of  Sermons 
have  been  compiled,  and  are  now  presented  to  the  people  of 
their  author's  late  charge,  and  to  the  public. 

The  difficulty  of  selecting  from  the  very  large  collection  of 
manuscripts  left  by  the  deceased  pastor,  a  limited  number  for 
publication,  has  been  greatly  enhanced  by  the  vast  variety  of 
subjects  treated  of,  and  the  uniform  degree  of  excellence 
which  they  present,  as  well  as  by  the  brevity  of  the  time,  the 
longest  allowed  by  circumstances  for  the  completion  of  the 
work.  The  editor  can  hardly  indulge  the  hope  that  he  has,  in 
all  cases,  made  the  best  possible  selection,  or  that  the  better 
judgment  of  one  more  competent  to  the  task  would  entirely 
coincide  with  his  own.  Ilis  anxiety  on  this  score,  however,  is 
in  some  measure  reassured  by  the  consciousness  that  he  has 
earnestly  endeavored  to  discharge  the  trust  committed  to  him 
in  a  manner  worthy  of  the  author,  and  satisfactory  to  those 
whose  affectionate  regard  for  him  has  prompted  to  the  work. 

One  rule  which  has  been  observed  in  the  compilation  of  the 
Discourses  contained  in  these  volumes,  has  been  to  exclude  all 


VI  PREFACE. 

such  as  were  chiefly  devoted  to  denominational  or  sectarian 
subjects,  of  which  there  are  indeed  but  few,  and  to  present 
only  such  as  would  be  received  by  evangelical  Christians,  of 
whatever  name.  It  is  believed  that  in  them  is  preached, 
clearly  and  fully,  the  Gospel  of  Jesus  Christ.  That  they  are 
eminently .  practical  in  their  bearing,  and  personal  in  their 
application,  those  who  sat  under  the  preaching  of  their  author 
need  not  to  be  assured. 

Asking  indulgence  for  any  imperfections  which  may  be  ap- 
parent in  the  portion  of  the  work  for  which  he  is  responsible, 
the  editor  commits  the  volumes  to  the  church  and  congregation 
who  have  requested  their  publication,  in  the  sincere  hope  that 
they  may  ever  prove  a  pleasing  memento  of  him  who  for  so 
many  years  ministered  to  them  in  the  Gospel,  and  that  the 
revelations  of  eternity  may  show  that  their  publication  was 
not  in  vain. 

J.  W.  P. 

March,  1857. 


CONTENTS. 


PAGE 

Biographical  Sketch, 17 

SERMON  I. 
Salvation  through  Christ  Alone, 33 

SERMON  II. 
The  Atonement,,  its  Fulness  and  Sufficiency, 52 

SERMON  III. 
The  Sinners  Part  in  the  Work  of  Saving  the  Soul,         ...  66 

SERMON  IV. 
The  Impenitent  Sinner's  Case  Hopeless.     His  Prospects  Considered,  82 

SERMON  V. 
/   The  Great  Resolve, 98 

SERMON  VI. 
Resistance  to  the  Holy  Spirit, 113 

SERMON  VII. 
The  Difficulty  of  Securing  the  Salvation  of  the  Soul,  as  a  Motive 

to  Active  and  Earnest  Effort, 127 

SERMON  VIII. 
The  Ruin  of  the  Soul  Effected  by  Neglect, 141 

SERMON  IX. 
God's  Desire  for  the  Salvation  of  the  Sinner's  Soul  leaves  Him  with- 
out Plea  or  Excuse  for  its  Loss, 155 

SERMON  X. 
Bitter  Disappointment  the  Djring  Sinner's  Doom,    .  .170 

SERMON  XL 
Motives  to  Early  Piety, 184 


Vlll  CONTENTS. 

SERMON  XII.  PAGE 

The  Glory  of  God  manifested  to  the  Inhabitants  of  Heaven  by  the 

Plan  of  Human  Salvation, 199 

SERMON  XIII. 

Christ  the  Life  of  the  Soul  and  the  Restorer  of  its  Glory,        .        .         214 

SERMON  XIV. 
Heavenly  Treasures, 229 

SERMON  XV. 

Analogy  between  the  Israelites'  Journey  to  Canaan  and  the  Chris- 
tian's Journey  to  Heaven,         .......         249 

SERMON  XVI. 
Depravity  of  Human  Nature,  .  ^ 270 

SERMON  XVII. 
The  Eternal  Dwelling-Place  of  Every  Soul  is  adapted  to  its  Moral 

Character, 293 

SERMON  XVIII. 
Faith, 310 

SERMON  XIX. 

The  Backslider  Recovered  and  the  Impenitent  Converted,       .         .         323 

SERMON  XX. 
Christian!  Excellence, 352 

SERMON  XXI. 
The  Duty  and  Different  Kinds  of  Prayer, 369 

SERMON  XXII. 
The  Cross  of  Christ, 402 

SERMON  XXIII. 
The  "Building  of  God,  a  House  not  made  with  Hands ;" — Various 

Interpretations  Reviewed,         .......         415 

SERMON  XXIV. 
The  Soul,  as  affected  by  the  Death  of  the  Body,      ....        448 

SERMON  XXV. 
The  Great  Victory,  through  Christ, 461 


SKETCH 


LIFE  or  llEV.   WILLARD  PRESTON,  D.D. 


The  subject  of  this  memoir  was  born  in  Uxbridge,  Massa- 
chusetts, May  29,  1785.  He  was  the  youngest  but  one  of  a 
family  of  six  sons  and  six  daughters.  His  father  was  a  sub- 
stantial farmer  ;  a  man  of  strong,  energetic  mind,  great  up- 
rightness and  integrity  of  character,  and  of  extensive  useful- 
ness in  the  community  generally,  and  in  the  Church,  of  which 
he  was  an  officer  for  many  years.  His  mother,  whose  maiden 
name  was  Elizabeth  Hart,  was  a  lady  of  unusual  sprightliness 
of  mind  and  sweetness  of  manner,  joined  to  a  cheerful  and  con- 
sistent piety,  which  made  her  a  universal  favorite  and  the  idol 
of  her  family.  Willard,  the  subject  of  this  memoir,  seems  to 
have  inherited  the  strong  logical  mind  of  his  father,  and  the 
brilliant  wit  and  playful  humor  of  his  mother,  united  with  the 
most  exquisite  sensitiveness  and  sensibility  of  temperament. 
He  was  the  pet  child  of  his  parents  and  the  delight  of  his  older 
brothers  and  sisters.  Though  he  was  possessed  of  an  ardent 
and  sanguine  temper,  his  childhood  Avas  marked  by  docility 
and  unquestioning  obedience  to  his  parents  and  teachers,  and 
by  a  susceptibility  to  religious  impressions  which  would  almost 
warrant  the  conclusion  that  his  conversion  took  place  at  an 
early  period  of  life.  If  a  childhood  and  youth  of  unsullied 
purity,  and  a  most  conscientious  observance  of  the  Sabbath 
and  religious  duties,  are  any  ground  for  such  a  conclusion  in 
any  case,  it  might  surely  be  admitted  in  this  instance.  It  was 
not,  however,  till  after  the  completion  of  his  collegiate  course 

2 


18  SKETCH   OF   THE   LIFE    OF 

that  his  convictions  of  duty  became  so  clear  and  urgent  as  to 
lead  to  an  entire  change  of  his  pursuits  and  purposes  of  life. 
At  an  early  age  he  gave  indications  of  superior  intelligence 
and  intellect.  His  love  of  study  and  proficiency  in  the 
branches  then  taught  in  village,  schools,  led  his  father  to  place 
him  under  the  tuition  of  Rev.  Dr.  Crane,  the  parish  minister 
of  Northbridge,  where  his  father  then  resided,  preparatory  to 
giving  him  a  collegiate  education.  His  preceptor  enjoyed  a 
Tvide  popularity  as  a  teacher  of  youth,  and  had  the  honor  of 
training  some  of  the  master  minds,  which  within  the  last  half 
century  have  shone  as  bright  luminaries  in  the  Church.  Among 
these  may  be  mentioned  the  Rev.  Dr.  Spring,  of  New  York,  and 
the  Rev.  Dr.  Hawes,  of  Hartford. 

After  due  preparation,  he  entered  Brown  University,  where 
his  course  was  marked  by  propriety  of  conduct,  close  applica- 
tion to  study,  and  the  development  of  mind  of  no  common 
order.  There,  too,  his  passionate  love  of  music  was  indulged  and 
cultivated,  and  by  his  fine  voice  and  great  skill  on  the  violon- 
cello, he  became  an  important  auxiliary  to  the  college  choir, 
of  which  he  was  a  leader.  His  love  of  music  was  never  lost, 
and  was  a  source  of  enjoyment  not  only  to  himself,  but  to  his 
family  and  friends. 

He  graduated  with  one  of  the  highest  honors  of  his  class,  in 
September,  1806,  and  with  the  restless  energy  and  character- 
istic promptness  which  ever  urged  him  forward  to  the  accom- 
plishment of  any  purpose  he  had  formed,  he  returned  to  his 
father's  house  only  to  prepare  to  leave  it,  and  enter  at  once 
upon  his  professional  studies.  Law  was  the  profession  to 
which  he  had  looked  forward  and  directed  his  preparatory 
reading ;  and  the  week  after  his  graduation  found  him  a 
student  in  the  office  of  the  Hon.  Sylvanus  Backus,  of  Pomfret, 
Connecticut,  a  gentleman  distinguished  for  his  great  amiability 
and  urbanity,  and  none  the  less  for  his  professional  attain- 
ments. 

Here,  while  devoting  himself  with  assiduity  to  the  study  of 
this  noble  science,  it  is  believed  that  the  claims  of  a  law,  higher 
and  nobler,  were  set  home  on  his  conscience.     His  religious 


REV.  WILLARD   PRESTON,    D.D.  10 

impressions  revived,  and  that  all-important  change  ^vas  effected 
which  led  him  to  seek  a  profession  more  congenial  to  the 
newly-awakened  desires  of  his  heart,  and  to  devote  himself  to 
the  service  of  his  God,  in  the  work  of  the  Gospel  ministry. 

Accordingly,  in  the  spring  of  1807,  he  left  the  office  of  Mr. 
Backus,  and  went  to  New  Brunswick,  New  Jersey,  Avherc  he 
engaged  as  preceptor  of  a  select  school  for  young  ladies.  On 
the  3d  of  May  he  made  liis  first  public  profession  of  religion, 
and  united  with  the  Dutch  Reformed  Church,  then  under  the 
pastoral  care  of  Rev.  Ira  Condit,  D.D.  With  him  he  soon 
after  commenced  the  study  of  theology,  preparatory  to  that 
sacred  work  to  which  he  believed  he  had  been  called  by  the 
Spirit  of  all  Truth,  operating  on  his  soul,  and  causing  him  to 
prefer  its  solemn  and  self-denying  labors  to  the  honors  and 
emoluments  which  he  might  have  hoped  to  win  in  the  practice 
of  a  secular  profession.  His  studies  Avere  continued  under  the 
direction  of  the  Rev.  Samuel  Stearns,  of  Bedford,  Massachu- 
setts, and  by  him  he  was  presented  to  the  Andover  Association 
for  licensure,  and  was  accepted. 

Ilis  first  labors  in  the  ministry  were  in  Hallowell,  Maine, 
where  he  produced  a  favorable  impression,  and  was  considered 
a  young  man  of  extraordinary  promise.  The  character  of  his 
sermons  from  his  earliest  ministry  Avas  eminently  evangelical 
and  sound  in  the  faith  ;  but  in  his  youth  not  so  severely  logical 
as  in  later  years.  His  earlier  style  was  embellished  Avith  much 
that  Avas  poetic,  but  never  abounded  in  illustration.  That 
style,  so  popular  at  the  present  day,  Avas  then  almost  unknoAvn 
in  the  sturdy  school  of  Ncav  England  theology.  The  sim- 
plicity, comprehensiveness,  and  unction  of  his  public  devo- 
tional exercises,  were  very  remarkable  ;  and  he  Avas  once  sur- 
prised and  humbled  on  being  asked  by  an  aged  minister,  for 
Avhom  he  had  preached,  "  What  books  of  devotion  he  had 
studied  ?" 

In  the  fall  of  1808  he  visited  a  sister  residing  in  A'^ermont, 
and  Avas  invited  to  supply  the  pulpit  of  the  Calvinistic  Con- 
gregational Church,  in  Burlington,  in  that  State,  and  to  be- 
come  its   pastor   permanently.      This  proposition    his  feeble 


20  SKETCH    OF    THE    LIFE   OF 

health  compelled  him  to  decline,  and  to  seek  a  more  genial 
climate. 

In  the  following  summer  he  again  visited  New  Jersey,  re- 
viving and  strengthening  the  friendships  formed  while  a  resi- 
dent of  New  Brunswick,  some  of  which  Avere  of  a  strong  and 
tender  nature,  and  were  cherished  through  life.  It  is  pleasant 
to  remember  that  he  was  permitted,  in  its  last  year,  to  revisit 
those  scenes  and  friends  endeared  by  so  many  fond  recol- 
lections. 

After  preaching  a  few  Sabbaths  to  destitute  churches  in 
New  Jersey,  he  extended  his  journey  to  Philadelphia,  where 
he  preached  under  the  auspices  of  the  venerable  Dr.  Ashbel 
Green,  and  was  instructed  and  encouraged  by  his  paternal 
counsels  and  commendations. 

The  succeeding  winter  and  year  were  spent  in  Virginia,  in 
the  families  of  Hon.  John  Taliaferro  and  Hon.  James  M. 
Garnet,  as  the  tutor  of  the  son  and  daughter  of  the  latter, 
statedly  preaching  in  a  church  consecrated  to  Episcopal  wor- 
ship, and  to  an  auditory  composed  of  such  as  piety  or  courtesy 
induced  to  attend  the  ministry  of  the  youthful  preacher.  His 
congregation,  though  numerically  small,  was  intellectually  such 
as  to  tax  to  the  utmost  his  mental  and  literary  resources.  This 
Avill  be  readily  conceded,  when,  in  addition  to  those  who  have 
been  named,  such  men  as  Samuel  L.  Southard  and  John  Ran- 
dolph, of  Roanoke,  were  sometimes  of  the  number.  Nor  were 
motives  wanting  to  inspire  a  zeal  for  the  spiritual  good  of  his 
hearers,  Avhich,  it  is  believed,  were  felt,  and  that  many  hum- 
ble and  teachable  minds  were  fed  with  the  pure  milk  of  the 
Word. 

It  was  here,  amid  the  fascinations  of  southern  social  life, 
that  he  imbibed  that  love  of  the  customs  and  characters  of  the 
South  which  made  him  essentially  a  southern  man,  and  fitted 
him  especially  for  the  sphere  to  which  the  Providence  of  God 
assigned  his  later  years — a  sphere  so  congenial  to  his  early  and 
enduring  prepossessions. 

Soon  after  his  return  to  New  England,  in  1811,  he  was  uni- 
ted  in    marriage,    at   Northbridge,    Massachusetts,   to    Lucy 


REV.    WILLARD    RKESTOX,    D.D.  21 

Maria  Baker,  fourth  daughter  of  Joseph  Baker,  M.D.,  of 
Brooklyn,  Connecticut,  and  Lucy  Devotion,  his  wife,  of  Puri- 
tan descent  on  tiie  part  of  the  father,  and  of  Huguenot  on  that 
of  the  mother.  By  this  union  he  had  nine  chihlrcn,  seven  of 
whom  survive  their  lamented  father. 

A  short  time  after  his  marriage  he  became  the  pastor  of  the 
Congregational  Church,  in  St.  Alban's,  Vermont.  His  ordi- 
nation took  place  on  the  8th  of  January,  1812.  Here  he  con- 
tinued till  declining  health,  caused  by  the  severity  of  the 
climate,  made  a  removal  necessary  to  one  more  mild.  His 
pastoral  relation  to  that  devoted  people  was  dissolved  in  Sep- 
tember, 1815.  The  ties  which  bound  him  to  them  were  of  no 
ordinary  nature.  They  were  his  first  love  as  a  church,  and 
never  was  a  church  more  worthy  the  love  and  gratitude  of  a 
pastor.  The  strength  of  their  attachment  was  show^n  by  their 
desire  to  have  the  relation  renewed  ;  two  distinct  invitations 
having  been  given  him  again  to  become  their  pastor.  But 
though  circumstances  prevented  his  second  settlement  among 
them,  it  was  a  source  of  great  comfort  and  pleasure  to  him  to 
believe  that  the  bond  which  united  their  hearts  to  his  was 
never  broken.  This  was  proved  by  many  affecting  incidents, 
especially  during  his  last  visit  to  them  in  1851,  when  he  was 
hailed  with  the  liveliest  demonstrations  of  love  by  those  who 
still  survived,  and  by  the  children  of  those  who  had  been  called 
from  earth.  With  them  he  visited  the  graves  of  their  parents 
and  loved  ones,  and  mingled  with  theirs  tears  of  affection  to 
the  memory  of  those  w^ho  had  been  the  dear  friends  of  his 
younger  days,  and  with  whom  he  had  "taken  sweet  counsel 
and  walked  to  the  house  of  God  in  company."  It  may  be 
proper  to  add,  that  such  was  the  effect  on  the  minds  of  the 
people,  by  the  removal  of  their  pastor,  that  the  last  sermon  he 
delivered  to  them  was  apparently  blessed  by  the  Holy  Spirit 
to  the  conversion  of  many,  and  was  followed  by  an  interesting 
revival. 

In  June  following  he  received  a  call  from  the  Pacific  Con- 
gregational  Church,  in  Providence,  11.  L,  a  small  remnant  of  a 
church  which  had  been  rent  by  doctrinal  differences,  the  larger 


22  SKETCH   OF    THE    LIFE    OF 

portion  holding  the  Arminian  faith,  and  forming  what  is  now  a 
large  and  evangelical  church  in  that  city.  His  labors  with 
that  people,  though  short,  received  tokens  of  the  Divine  appro- 
bation, in  an  interesting  revival,  in  which  the  students  of  the 
University  shared, — some  of  whom  are  now  shining  lights  in 
the  Church,  and  honored  instruments  of  diffusing  the  Gospel  in 
heathen  lands. 

He  was  dismissed  from  that  church  at  his  own  request,  in 
1821,  and  in  August  of  the  next  year  was  installed  over  the 
Calvinistic  Congregational  Church  in  Burlington,  Vt.,  the 
same  field  to  which  he  had  been  invited  earlier  in  his  ministry. 
This  relation,  though  mutually  happy,  was  destined  to  be  of 
short  duration.  Their  former  pastor,  the  Rev.  Daniel  Haskell, 
had  been  called  to  the  Presidency  of  Vermont  University,  and 
now,  by  a  calamitous  visitation  of  Providence,  was  rendered 
incapable  of  discharging  his  official  duties.  The  church  was, 
therefore,  again  called  upon  to  resign  their  pastor  to  fill  the 
vacant  office.  Mr.  Preston  entered  on  the  duties  of  the  Presi- 
dency in  April,  1825.  Shortly  after  his  inauguration,  the 
great  and  good  La  Fayette  assisted  in  laying  the  corner-stone 
of  a  new  college  edifice,  erected  on  the  site  of  one  consumed  by 
fire  the  year  before,  almost  simultaneously  with  the  first 
appearance  of  the  malady  which  deprived  the  institution  of 
the  valuable  services  of  Dr.  Haskell. 

Owing  to  adverse  influences,  chiefly  groAving  out  of  cases  of 
discipline,  Mr.  Preston  resigned  the  office  in  1826.  President 
Wheeler,  in  his  "  Historical  Sketch"  of  his  predecessors.  Pre- 
sidents of  the  University  of  Vermont,  says  :  "  Dr.  Preston  was 
connected  with  the  college  for  so  short  a  time,  that  little  can 
be  said  respecting  his  actual  or  prospective  influence.  He  was 
a  man  remarkable  for  his  gentlemanly  and  elegant  bearing,  of 
simple,  genial,  and  artistic  tastes ;  and  in  the  discharge  of  his 
public  duties,  secured,  at  once,  the  love  and  admiration  of  stu- 
dents and  of  others." 

In  the  fall  of  1826,  Mr.  Preston  removed  to  Philadelphia, 
without  any  special  charge,  but  supplying,  as  his  health  per- 
mitted, vacant  pulpits,  and  often  assisting  the  venerable  and 


REV.    WILLARD   PRESTON,    D.D.  23 

learned  Dr.  James  P.  Wilson,  of  the  First  Presbyterian  Church, 
whose  declhiing  health  made  such  occasions  of  frequent  occur- 
rence, and  sometimes  for  several  successive  Sabbaths. 

In  the  -winter  of  1828-29,  the  entire  prostration  of  his  health 
induced  him,  -with  the  urgent  recommendation  of  his  physician 
and  other  friends,  to  make  trial  of  the  climate  of  the  South ; 
and  in  [March,  1829,  he  sailed  for  Savannah,  •where  he  arrived 
on  the  2d  day  of  April.  After  a  sojourn  of  only  a  few  days, 
making  the  acquaintance  of  several  Christian  gentlemen,  and 
particularly  that  of  the  then  pastor  and  several  of  the  elders  of 
the  Independent  Presbyterian  Church,  he  left  for  the  upper 
portion  of  the  State  of  Georgia.  His  letters  were  from  his 
friends  in  Virginia  to  gentlemen  in  Powelton,  "where  he  spent 
his  first  summer,  and  whose  dry  and  balmy  atmosphere  had 
a  healing  and  renovating  effect  on  his  wasted  health.  He 
preached  as  occasion  presented,  and  also  took  charge  of  an 
academy  in  that  village.  In  the  autumn  of  the  same  year,  he 
was  invited  to  Milledgeville,  to  supply  the  pulpit  of  the  Presby- 
terian church,  and  assume  the  charge  of  a  large  academy  for 
both  sexes. 

Here,  his  family  having  joined  him,  he  spent  the  year ;  but 
as  it  was  not  his  purpose  as  yet  to  locate  himself  or  to  assume 
permanent  relations,  he  removed,  at  the  close  of  the  year  1830, 
to  Madison,  Morgan  County,  where  the  double  duties  devolved 
on  him  in  the  care  of  both  a  church  and  an  academv. 

In  the  fall  of  1831,  an  invitation  was  given  him  to  remove 
to  another  field  of  labor  in  the  same  section  of  the  State.  But 
the  conditions  on  which  his  acceptance  depended  had  not  been 
complied  with,  when  he  received  from  the  Eldership  of  the 
Independent  Presbyterian  Church  in  Savannah,  an  invitation 
to  visit  them  and  preach,  with  a  view  to  permanent  settlement, 
should  there  be  mutual  satisfaction.  With  this  he  complied, 
and  preached  his  first  sermon  before  that  people,  December  25, 
1831,  and  on  the  14th  of  January  following,  received  a  unani- 
mous call  from  the  Session  and  Trustees  to  become  their  pastor. 

This  he  accepted,  and  began  his  pastoral  labors  in  Savannah, 
in  January,  1832.     And  here  he  entered  into  a  field  which  he 


24  SKETCH   OF    THE    LIFE    OF 

cultivated  with  unfaltering  vigor  and  industry  for  nearly  a 
quarter  of  a  century,  comprising  more  than  half  of  his  minis- 
terial life,  and  continuing  until  his  earthly  labors  closed. 

For  this  field  he  seems  to  have  been  peculiarly  fitted  and 
prepared  in  the  Providence  of  God,  by  his  education,  manners, 
piety,  experience,  temperament,  and  habits  of  industry.  He 
at  once  addressed  himself  to  the  onerous  labors  before  him, 
■with  a  zeal  and  earnestness  which  never  relaxed,  until  his  heart 
ceased  to  beat ;  carrying  with  him  and  increasing  the  confi- 
dence and  affection  of  his  important  charge  from  the  beginning 
to  the  very  last  day  of  his  life,  which  was  suddenly  closed. 

His  charge  was  a  laborious  and  responsible  one,  and  his  his- 
tory illustrates  strikingly  the  value  of  the  faithful  minister  to 
the  Church  and  community,  and  the  burden  of  car^s  and 
anxieties  devolving  on  him.  The  infidel,  who  sneeringly  ob- 
jects to  the  bad  political  economy  of  supporting  the  Christian 
ministry,  as  being  consumers  and  not  producers,  would  stand 
rebuked,  on  a  candid  survey  of  the  life  of  Dr.  Preston. 

His  congregation  was  among  the  largest,  most  refined,  and 
intellectual,  in  the  Southern  States.  His  extended  acquaint- 
ance brought  him  into  communion  personally  and  by  correspond- 
ence, almost  daily,  with  a  large  number  of  strangers,  who  sought 
information  and  counsel  on  a  great  variety  of  subjects.  None 
except  those  intimately  associated  with  a  long-settled  pastor, 
can  estimate  the  burden  of  calls  and  duties  pressing  on  him 
from  a  thousand  sources. 

His  ordinary  public  labors  consisted  of  three  public  services  on 
the  Sabbath ;  a  weekly  lecture ;  and  an  almost  invariable  attend- 
ance on  a  weekly  congregational  prayer  meeting.  These  labors 
were  interrupted  only  by  the  omission,  during  the  summer 
season,  of  one  of  his  Sabbath  services :  for  he  rarely  accepted 
of  the  summer  vacation  usually  given  by  city  churches  to  their 
pastors.  And  such  was  his  devotion  to  his  people,  that  for 
seven  years  consecutively  at  one  time,  he  never  left  the  city 
except  for  some  occasional  ministerial  call  abroad. 

Besides  a  laborious  attention  to  parochial  visiting,  and  admi- 
nistering consolation  to  the  afiiicted  and  sorrowing  around  him. 


REV.    WILLARD   PRESTON,    D.D.  25 

he  was  often  called  on  to  visit  the  sick-beds  of  stranf:;er  inva- 
lids, "who  every  winter  resorted  in  crowds  to  the  city  from 
abroad.  So  deeply  Avas  he  affected  with  the  situation  of  lonely 
and  afflicted  strangers  at  the  public  and  other  boarding-houses, 
that  he  is  said  often  to  have  taken  the  rounds  of  the  hotels, 
to  ascertain  whether  there  Avere  within  any  unfriended  sick 
stranorers  needing  reliffious  counsels.  Here  he  would  be  found 
acting  the  good  Samaritan,  administering  personally  to  their 
physical  wants,  or  interesting  others  in  their  cases,  and  direct- 
ing the  sufferer  to  the  Great  Physician  of  souls  ;  and  many  will 
bless  God  through  all  eternity  for  those  soothing  and  timely 
visits. 

In  addition  to  giving  full  instruction  to  his  enlightened  con- 
gregation, by  his  ordinary  pulpit  labors,  he  prepared  and  de- 
livered, on  different  occasions,  several  courses  of  lectures  on 
special  topics,  greatly  to  their  edification.  A  course  of  able 
lectures  on  the  Organization  and  Polity  of  the  Christian  Church, 
especially  interested  and  instructed  his  hearers,  in  which,  whilst 
opposing  the  views  of  other  brethren,  his  manner  was  so  gentle, 
and  his  spirit  so  catholic,  that  none  seemed  to  take  offence ; 
thus  showing  that  controversy  may  be  conducted  in  a  Christian 
manner  that  will  not  sunder  or  hinder  the  affections  of  Chris- 
tian communities.  One  has  said,  "  A  man  may  innocently  be 
drawn  into  a  religious  controversy,  but  who  has  innocently 
come  out  of  it?"  He,  perhaps,  came  as  near  as  any  one  ever 
,did  to  giving  a  satisfactory  affirmative  reply  to  the  question. 

He  was  firm  in  his  religious  views,  and  perfectly  frank  in 
the  avowal  of  them.  But  these  opinions  were  held  without  dog- 
matism, and  uttered  in  a  spirit  of  Christian  charity,  so  that  an 
opponent  would  love  the  man,  even  where  the  argument  failed 
to  carry  conviction. 

His  manners  were  so  winning  and  affectionate,  that  his  pre- 
sence was  always  hailed  with  delight  by  the  old  and  young,  the 
exalted  and  the  humble.  He  was  ever  accessible  to  the  child 
and  the  stranger,  and  all  came  to  him  without  reserve,  for  he 
had  an  open  ear  to  the  tale  of  suffering  and  distress.  There 
was  an  unusual  blending  of  the  dignity  of  the  Christian  gentle- 


23  SKETCH    OF    THE    LIFE   OF 

man  and  minister  with  the  native  unaffected  gentleness  of  the 
child,  in  the  character  and  manner  of  Dr.  Preston,  admirably 
adapted  to  the  calling  of  the  Christian  minister.  He  seemed 
never  to  forget  his  high  profession — never  to  forget  that  his 
"work  Avas  to  serve  God  and  humanity.  And  hence,  while  he 
could  stoop  to  the  lowliest,  there  was  no  compromitting  of  the 
seemliness  of  his  station. 

There  Avas  a  sublime  exhibition  of  his  Christian  heroism,  self- 
denial,  and  benevolence,  during  the  prevalence  of  yelh'W  fever 
in  Savannah,  in  the  summer  of  1854.     Disease  and  death  were 
abroad  in  their  most  appalling  forms,  mowing  down  the  people. 
The  citizens  who  could  leave  were  fleeing  in  all  directions  from 
the  remorseless  scourge ;  and  his  parishioners  begging  him  for 
their  sake,  and  for  that  of  his  church  and  family,  to  flee  with 
them  from  the  threatening  danger.     Like  a  faithful  sentinel  he 
nobly  stood  by  his  post ;  preferring  to  risk  life  rather  than 
desert  the  suffering  and  the  dying.     The  soldier  may  brave  the 
sudden  onset  of  the  battle-field,  sustained  by  a  love  of  glory, 
and  maddened  into  fury  by  the  cruelty  of  his  foe ;  but  to  fol- 
low the  philanthropist,  even  in  old  age,  as  he  unselfishly  threads 
the  streets  and  lanes  of  a  city,  under  burning  suns  by  day  and 
noxious  damps  by  night,  for  weeks  and  months  in  succession, 
amid  revolting  and  heart-sickening  scenes  of  disease  and  pain, 
in  order  to  do  good  to  the  souls  and  bodies  of  men ;  watching 
by  the  dying  through  long  nights  of  suffering,  and  then  follow- 
ing them  to  their  last  resting-place,  and  returning  to  soothe 
the  bereaved  survivor  :  this  is  to  witness  one  of  the  very  highest 
achievements  of  valor.     And  such  was  the  scene  the  aged  pastor 
encountered.     In  the  mean  time  he  was  called  on  to  close  the 
dying  eyes  of  his  eldest  son — a  gifted  and  accomplished  scholar 
— and  to  lie  down  himself  in  the  fearful  embraces  of  the  for- 
midable pestilence,  and  to  struggle  for  days,  in  his  old  age,  in 
a  doubtful  issue  between  life  and  death.     This  is  one  chapter 
of  his  pastoral  experience. 

A  few  extracts  from  his  correspondence  will  furnish  a  glimpse 
of  his  suftcrings  and  endurance  during  the  memorable  presence 
of  this  pestilence,  and  show  the  man  and  the  Christian  minis- 


REV.    WILLARD    PRESTON,  D.D.  27 

tcr  better  than  any  Avords  can  describe.  In  his  daily  journal 
to  a  loved  one  of  his  own  household,  he  says,  "  Writing  to  you 
so  often  and  fully  is  a  pleasure,  though,  indeed,  a  melancholy 
one.  It  is  my  chief  employment  at  night;  and  after  the 
fatigues  of  the  day,  it  is  a  relief  to  recount  to  you  its  chief  in- 
cidents ;  but  the  sorrow  and  astonishment  with  which  you  will 
be  overwhelmed  in  reading  the  sad  record  is  a  great  drawback 
on  the  satisfaction  of  telling  you  everything  which  affects  me. 

But,  my  dear ,  be  not  over-anxious;  let  us  put  our  trust 

in  God,  and  possess  our  souls  in  peace.  Pray,  indeed,  but  do 
not  faint.  I  may  take  the  epidemic  and  die,  though  I  have 
not  as  yet  felt  the  slightest  apprehension  in  visiting  the  sick 
and  the  dying  and  attending  funerals."  "If  the  entreaties  of 
friends  could  have  influenced  me,  I  would  long  since  have  left 
the  city.  But  the  still  voice  of  duty  has  prevailed,  and  I  trust 
ivill  jy^cvail,  over  that  of  friendship  and  the  warmest  earthly 
affection.  I  may,  indeed,  be  the  next  victim,  but  I  have  no 
more  fears  than  if  unusual  health  prevailed.  If  I  die,  may  it 
be  in  the  faithful  discharge  of  my  duty  ;  and  it  is  my  duty  to 
remain  with  the  sick,  the  dying,  and  the  afflicted.  Your  sym- 
pathy in  my  labors  and  trials  is  most  grateful,  but  I  am  chiefly 
concerned  how  you  will  bear  the  terrible  details,  which  have 
become  so  familiar  to  me  that  I  have  almost  ceased  to  be  as- 
tonished at  anything.  No  more  awful  scenes,  it  seems  to  me, 
can  occur,  than  I  have  already  witnessed.  I  have  to-day  been 
so  constantly  engaged,  and  withal  so  distressed  on  account  of 

poor ,  that  I  hardly  know  what  I  wrote  to  you  of  this  day's 

occurrences,  in  the  letter  which  I  mailed  this  afternoon."  "  I 
have  visited  to-day  some  twenty  families,  ministering  in  dif- 
ferent ways  to  their  necessities  and  comfort.  I  am  often  with 
the  sick  and  dying  till  long  after  midnight,  and  then  return  to 
my  solitary  room  for  rest,  but  scarcely  for  repose.  I  am  some- 
times amazed  at  the  scenes  I  have  witnessed,  and  the  part  I 
have  borne  in  them.  It  is  indeed  a  wonder  unto  many  that  I 
and  mine  are  yet  spared,  surrounded  as  we  have  been  by  some 
of  the  most  malignant  cases,  and  as  much  exposed  by  contact 
with  them  as  it  is  possible  to  be."     "  I  have  struggled  with 


J^' 


28  SKETCH    OF    THE    LIFE    OF 

those  who  were  struggling  with  death,  and  when  the  fearful 
contest  was  past,  have  closed  the  eyes  and  composed  the  limhs 
of  the  poor  victims ;  and,  with  the  assistance  of  a  servant, 
dressed  the  body  for  the  grave,  and  have  been  one  of  the  two 
or  three  who  have  borne  and  committed  it  to  its  narrow  house. 
I  have  cheerfully  borne  separation  from  my  famil}^,  for  the 
reason  that  they  are  safe  (as  I  trust)  from  the  sight  and  ra- 
vages of  this  awful  pestilence.  But  yet  I  am  well  in  body, 
and  all  ours  are  yet  spared.  For  which  let  us  be  sincerely 
thankful,  and  let  it  silence  all  jowr  excessive  fears,  and  lead 
you  to  put  your  trust  in  God."  Such  language  and  conduct 
need  no  comment.  They  make  their  way  at  once  to  the  heart. 
The  amount  of  his  labors  at  this  time  is  almost  incredible. 
His  correspondence  through  the  whole  period  of  his  greatest 
labors  was  voluminous,  not  only  with  the  members  of  his  scat- 
tered family,  but  with  his  people,  dispersed  in  every  part  of  the 
country,  all  anxious  for  information  that  could  be  relied  on; 
and  where  he  could  not  in  person  administer  consolation  to  the 
bereaved,  his  pen  was  employed  in  the  mournful  office.  The 
number  of  letters  he  wrote  in  those  few  weeks  (more  than  a 
hundred,  and  many  of  these  containing  two  or  more  large 
sheets,  closely  written)  is  truly  astonishing,  especial!}'-  when 
taken  in  connection  with  his  engrossing  labors  and  anxieties. 

As  a  preacher.  Dr.  Preston's  sermons  were  logical  and  argu- 
mentative, rather  than  pathetic ;  but  they  were  strictly  evan- 
gelical in  spirit.  His  divisions  were  natural  and  happy ;  his 
style,  especially  in  advancing  life,  was  almost  severe  in  its  sim- 
plicity, but  lucid  as  the  light  of  day.  He  felt  that  the  pulpit 
was  not  the  appropriate  place  to  show  oiFthe  flowers  of  rhetoric,  or 
to  please  the  imagination,  any  further  than  these  ornaments  can 
be  made  ancillary  to  religious  advancement.  He  felt  that  the 
messenger  from  heaven  had  too  serious  a  work  before  him, 
simply  to  divert  and  amuse  his  hearers. 

His  topics  for  pulpit  presentation  were  chosen  from  subjects 
that  led  him  to  discuss  great  vital  doctrines  and  practical 
duties.  He  had  no  taste  for  strange  texts  to  make  the  people 
stare,  or  for  odd  and  startling  exhibitions  to  excite  surprise 


REV.    "WILLAKD    PRESTON,    D.D.  29 

rather  than  to  do  good,  lie  had  no  liking  for  philological 
abstractions,  or  for  topics  unsuited  to  the  pulpit ;  evils,  •which 
it  is  greatly  to  be  feared,  are  eating  out  the  very  vitals  of  the 
piety  of  many  a  church.  lie  did  not  encourage  or  gratify  the 
"itching  ear,"  for  he  considered  the  Gospel  message  as  de- 
signed, not  for  diversion,  but  for  the  renovation  of  the  heart 
and  the  reformation  of  the  life.  In  his  night  lectures  he  came 
nearer  to  the  heart,  and  fed  the  people  of  God  Avith  the  richest 
food  of  experimental  piety. 

His  delivery  was  usually  calm  and  unimpassioned.  There 
•was,  ho-\vever,  a  subdued  earnestness  of  manner  that  held  the 
attention  of  the  hearer  to  the  close.  He  rarely  rose  to  a  lofty 
eloquence,  yet  never  fell  to  a  point  -where  he  failed  to  interest 
his  audience. 

His  enunciation  -was  so  deliberate  and  distinct,  though  •with 
no  great  body  of  voice,  that  he  made  himself  heard  •with  ease 
by  the  most  remote  hearer  in  his  large  and  capacious  church ; 
■which  building,  we  may  remark  by  the  "way,  after  all  the 
modern  attempts  at  improvement  in  church  architecture,  is  pro- 
babl}^  in  its  interior,  the  most  graceful,  chaste,  and  imposing 
structure  in  the  nation,  for  Christian  •worship. 

Dr.  Preston  read  the  Scriptures  and  sacred  hymns  in  public 
■worship,  with  great  solemnity,  dignity,  and  po^sver.  He  had  a 
happy  and  forcible  manner  in  giving  public  notices  from  the 
pulpit, —  a  strangely  rare  pulpit  attainment,  and  yet  one  by  no 
means  to  be  despised  by  those  who  would  save  their  congrega- 
tions from  vexatious  mistakes  and  perplexity. 

He  was  peculiarly  felicitous  in  improving  providential  occur- 
rences, and  his  apt  and  appropriate  funeral  addresses  were 
often  most  affecting  and  impressive.  In  the  house  of  mourning 
and  sorrow,  his  presence  was  that  of  a  ministering  angel,  sooth- 
ing, comforting,  and  instructing.  His  gentleness  and  sympa- 
thy banished  all  reserve,  and  made  the  sufferer  feel  that  a  bro- 
ther's heart  was  with  him. 

His  private  and  social  intercourse  Avith  the  families  of  his 
church,  was  of  the  most  attractive  and  pleasing  character.  His 
courteous  and  urbane  manners,  his  cheerfulness,  gentleness,  and 


30  SKETCH   OF   THE    LIFE    OF 

playful  humor,  made  him  the  most  delightful  of  companions. 
All  longed  to  see  the  "  dear  pastor,"  old  and  young,  and  in 
his  presence  the  brow  of  care  relaxed,  and  the  burdened  heart 
found  relief. 

His  occasional  preaching  from  home,  was  always  a  season  of 
interest  to  the  community  visited.  He  always  left  behind  him, 
on  his  return  from  these  visits,  a  strong  impression  of  his  learn- 
ing, piety,  and  ability  as  a  preacher.  He  received  the  degree 
of  D.D.  from  the  trustees  of  the  State  University  of  Georgia; 
a  mark  of  respect,  which  if  always  equally  deserved  would  con- 
stitute an  honorable  distinction  as  a  just  tribute  to  scholarly, 
theological  learning;  but  which  unfortunately  has  lost  its  signi- 
ficance in  its  indiscriminate  distribution. 

To  sum  up  all.  Dr.  Preston  was  a  man  of  rare  gifts  for  the 
pastoral  office,  and  few  men  have  been  able  to  take  so  strong 
and  enduring  a  hold  on  the  confidence  and  afi'ections  of  so  large 
a  flock. 

But  the  enjoyment  of  the  labors  of  such  a  minister,  like  all 
earthly  blessings,  is  a  boon  given  only  for  a  season,  and  must 
come  to  its  close. 

Subsequently  to  his  recovery  from  the  yellow  fever,  he  was 
left,  for  months,  in  a  languid  state.  In  compliance  with  the 
importunities  of  his  anxious  flock,  he  travelled  for  a  season. 
His  system  rallied,  and  he  was  restored  to  his  usual  health.  He 
engaged  again,  with  his  wonted  zeal,  in  his  arduous  labors. 

On  Sabbath,  the  20th  of  April,  1856,  he  preached  a  solemn 
discourse  from  the  text,  Isaiah  38  :  1,  "  Set  thine  house  in 
order:  for  thou  shalt  die,  and  not  live."  It  was  so  earnest 
and  afl"ecting  as  to  attract  the  special  attention  of  many,  and  to 
elicit  the  remark  from  a  number,  that  he  seemed  to  be  giving 
his  parting  counsels.  On  Saturday  morning  of  that  week 
(26th)  he  rose  apparently  in  strong  health.  After  breakfast 
he  made  some  calls,  and  attended  a  meeting  of  the  Georgia 
Baptist  State  Convention,  then  in  annual  session  in  Savannah. 
Late  in  the  afternoon  he  entertained  some  visitors  at  his  house, 
in  his  usual  cheerful  manner.  Shortly  after  they  retired,  he 
was  suddenly  seized,  about  7  o'clock  P.  m.,  with  a  paralysis  of 


REV.    WILLAKD    ITvESTOX,    D.D.  .31 

the  heart,  Avas  carried  to  his  bed,  and,  after  a  short  and  painful 
struggle,  expired,  in  the  71st  year  of  his  age.  The  veteran 
Christian  soldier  laid  down  his  bright  and  burnished  armor, 
and  went  to  his  rest. 

The  mournful  intelligence,  like  an  electrical  shock,  spread 
rapidly  through  the  community.  The  whole  city  were  mourn- 
ers. It  seemed  as  if  every  family  had  lost  a  beloved  inmate. 
Many  a  manly  face,  unused  to  weeping,  was  bedewed  witli  tears. 

The  funeral  Avas  one  of  those  touching,  eloquent,  and  over- 
whelming tributes,  which  royalty  might  envy;  Avhich  nothing 
but  solid  worth  ever  draws  forth — the  spontaneous  outburst  of 
grief,  which  honors  a  long  life  of  earnest  devotion  to  duty — the 
unbought  and  priceless  suffrage  of  veneration  and  love. 

On  Monday,  the  28th,  the  Independent  Presbyterian  Church 
"was  the  point  that  concentrated  the  hearts  of  all  the  citizens,  for 
all  that  was  mortal  of  the  old  and  beloved  pastor  lay  coffined  there, 
amid  the  mourning  crowd  and  the  emblems  of  sorrow.  They 
"were  about  to  carry  aAvay  forever  to  the  cold  grave  a  venerable 
form,  that  had  been  seen  for  long  years,  moving  along  those 
busy  streets,  and  within  those  habitations,  on  errands  of  love 
and  mercy.  The  Baptist  Convention,  after  passing  touching 
resolutions  of  sympathy  and  condolence  Avith  the  bereaved 
family  and  flock,  had  adjourned  to  do  honor  to  the  memory  of 
departed  Avorth.  The  spacious  house  Avas  croAvded  to  its  utmost 
capacity,  whilst  a  vast  throng  was  left  Avithout. 

A  solemn  and  impressive  discourse  on  the  life  and  character 
of  the  deceased,  was  delivered  by  the  Rev.  J.  P.  Tustin,  of  the 
Baptist  Church. 

The  following  was  the  order  of  the  funeral  services. 

The  body  being  removed  to  the  church  at  3  o'clock,  at- 
tended by  the  family  of  the  deceased,  the  members  of  the 
Session,  and  trustees  of  the  church,  the  services  began  at  half- 
past  3  o'clock,  and  Avere  conducted  in  the  following  order,  viz. : 

1st.  Prayer,  by  Rev.  D.  H.  Porter,  pastor  of  the  First  Pres- 
byterian Church.  2d.  Funeral  hymn,  read  by  Rev.  C.  B.  King, 
of  the  Presbyterian  Church.  3d.  Reading  of  the  Scriptures, 
by  Rev.  jNIr.  Keys,  of  the  Methodist  Church  of  Savannah. 


32  .  SKETCH    OF    THE    LIFE,    ETC. 

4th.  Hymn,  read  by  Rev.  Mr.  Clarke,  Rector  of  St.  John's  Epis- 
copal Church,  Savannah.  5th.  Sermon,  by  Rev.  J.  P.  Tustin, 
of  Charleston,  late  pastor  of  the  Second  Baptist  Church  of  Sa- 
vannah. 6th.  Closing  prayer,  by  Rev.  Mr.  Karn,  pastor  of 
the  Lutheran  Church,  Savannah.  The  services  at  the  grave 
were  performed  by  Rev.  C.  W.  Rogers,  of  the  Presbyterian 
Church.  A  suitable  discourse  was  also  delivered  on  a  subse- 
quent Sabbath,  to  the  afflicted  flock,  by  Rev.  Mr.  Rogers;  and 
a  series  of  resolutions  was  signed  at  a  meeting  of  the  ministers, 
representing  nearly  all  the  religious  denominations  in  the  city, 
expressive  of  their  profound  sense  of  the  irreparable  loss  to  the 
community,  and  of  their  strong  appreciation  of  his  superior 
merits  as  a  man,  a  Christian,  and  a  pastor. 

We  cannot  close  this  sketch  more  suitably  than  by  quoting 
the  language  of  one  of  the  Savannah  journals  of  the  day,  giving 
a  summary  estimate  of  the  man.  "  In  the  character  of  Dr. 
Preston  we  have  a  bright  example  of  the  devoted  Christian  and 
faithful  minister.  His  whole  soul  was  absorbed  with  the  care 
of  his  flock,  and  there  was  no  duty  so  arduous  as  to  cause  him 
to  shrink  from  its  performance.  In  health  he  was  their  com- 
panion and  friend,  in  sickness  a  minister  of  consolation  and 
grace,  in  death  a  chief  mourner  of  the  departed,  and  a  com- 
forter of  the  bereaved.  No  pastor  was  ever  more  loved  by  his 
people  while  living,  and  none  more  deeply  regretted  when 
dead." 


^fnu0iis. 


I. 

SALVATION  THROUGH  CHRIST  ALONE. 

" Neither  is  there  salvation  in  any  other:  for  there  is  none  other  name 
under  heaven  given  among  men,  whereby  we  must  be  saved.'" — Acts  4 :  12. 

The  whole  context  shows  that  these  words  refer  to 
the  Lord  Jesus  Christ.     And  the  doctrine  which  they 
teach  is,  that  his  Gospel  furnishes  the  only  scheme  of 
salvation.    It  is  therefore  entirely  exclusive  in  its  cha- 
racter  and  claims.      Its  precepts  and    doctrines,  its 
motives   and    sanctions,    are    peculiar   to   itself.      It 
admits  no  compromise  with  any  other  scheme,  and 
denounces  a  fearful  anathema  against  him  who  shall 
preach  any  other  Gospel.     "  Though  we,  or  an  angel 
from  heaven,"  says  Paul,  '•  preach  any  other  Gospel 
unto  you  than  that  which  we  have  preached  unto  you, 
let  him  be  accursed."     And  so  jealous  was  its  divine 
Author  of  its  claims,  that  in  closing  the  sacred  canon 
he  has  declared,  "  If  any  man  shall  add  to,  or  take 
from  it,  God  shall  add  unto  him  the  plagues  which  are 
written  in  this  book,  and  take  away  his  part  out  of 

3 


o4  SERMON'   I. 

the  Book  of  Life."  Such  are  the  awful  guards  which 
he  has  placed  around  his  own  scheme  of  salvation,  as 
contained  in  this  sacred  volume. 

To  show  the  justness  of  these  high  claims  is  the 
object  of  this  discourse.  The  arguments  in  the  case 
are  indeed  numerous.  But  we  shall  derive  them  from' 
two  general  considerations. 

I.  That  no  other  scheme  has  ever  been  devised  or 
suggested,  which  is  not  manifestly  untenahJe,  unsatis- 
factory, and  ahsurd. 

II.  That  the  Gospel  scheme  is,  in  all  its  provisions, 
just  such  as  to  meet  the  necessities  of  men,  and  com- 
mend itself  to  universal  belief  and  acceptation. 

The  salvation  of  sinners  is  certainly  not  a  self- 
evident  truth.  It  is  not  a  matter  of  course.  On  the 
contrary,  all  solid  hope  must  rest  on  some  principle 
or  provision,  which  is  known  and  felt  to  be  adapted 
and  adequate.  Mankind  must  have  something  which 
they  call  religion — something  on  which  to  place  their 
hopes  for  eternity ;  and  in  their  extremity,  that  some- 
thing must  have  a  solid  foundation,  or  what  they 
regard  as  such,  or  they  wall  sink  into  despair. 

Man  has  been  denominated  a  religious  being;  and 
in  the  sense  above  stated,  he  is  so. 

But  the  salvation  of  the  Gospel,  its  nature,  and  its 
claims,  and  the  conditions  on  which  it  alone  can  be 
secured,  are  such  that  its  very  proposal  awakens  oppo- 
sition in  the  carnal  mind  of  man,  and  wdien  pressed 
on  his  acceptance,  calls  forth  his  enmity.     "  For  the 


SERMON    T.  35 

carnal  mind  is  enmity  against  God."  It  is  not  ^von- 
derful,  therefore,  that  human  ingenuity,  thus  prompted 
by  enmity,  should  have  sought  out  many  inventions, 
and  devised  various  schemes  as  substitutes  for  that  of 
the  Gospel.  Yet  they  may  all  be  resolved  into  what 
has  been  called  natural  religion,  or  the  religion  of  rea- 
son, in  contradistinction  from  that  of  revelation.  But 
let  us  see  how  far  that  scheme  can  satisfy  reason  itself. 

Here,  at  the  very  outset,  we  are  met  with  a  diffi- 
culty, which,  if  not  absolutely  inextricable,  we  shall 
at  least  find  it  hard  to  escape  from.  Is  it  a  truth 
that  there  is  ii  future  and  an  eternal  state  of  existence? 
Is  not  death  man's  last  end  ? — the  utter  extinction  of 
his  being  ?  Put  out  the  light  of  revelation — banish  all 
that  you  have  learned  from  this  book — and  then  let 
the  question  be  propounded.  Is  there  a  future  and  an 
eternal  state  of  existence  to  man  ?  And  how  will  you 
answer  that  question  ?  Can  unaided  reason  satisfac- 
torily settle  it  ?  Reason  can  find  arguments  enough 
to  support  an  affirmative  answer  when  the  fact  is  once 
made  knoAvn.  But,  without  a  revelation,  could  it  have 
ascertained  that  fact  ? 

We  are  acquainted  with  man  only  in  a  state  of 
■union  of  soul  and  hodij.  When  we  see  death  dissolving 
that  union,  and,  as  his  hand  presses  heavily  on  the 
body,  witness  also  its  prostrating  influence  on  the 
mind,  could  we,  without  a  revelation,  be  certain  that 
the  soul  survives  the  shock  ?  Would  not  reason  itself 
rather  draw  the  conclusion  that,  at  the  death  of  the 


36  SERMON    I. 

body,  the  soul  itself  becomes  extinct  ?  We  think  it 
could  not  infer  the  contrary.  And  hence,  the  gloomy 
doctrine  of  nihilism  prevailed  among  the  most  en- 
lightened of  the  ancient  heathen  philosophers.  The 
soul's  immortality  was  no  more  than  conjecture  with 
even  Socrates.  The  martyrdom,  as  it  has  been  called, 
which  he  suffered,  was  not  for  maintaining  that  doc- 
trine. He  did  advance  the  idea  that  there  was,  or 
might  be,  but  one  Being  entitled  to  the  character  of 
supreme — a  sentiment,  indeed,  which  aimed  a  death- 
blow at  the  Polytheism  of  the  Grecian  Empire ;  and 
for  this  he  was  condemned  to  drink  the  fatal  hemlock. 
And  how  sincere  he  was,  or  rather,  how  little  confi- 
dence he  himself  had  in  that  opinion,  appears  from  the 
fact  that  after  his  condemnation,  and  just  fis  he  was 
placing  the  fatal  poison  to  his  lips,  and  of  course  had 
nothing  to  fear  or  hope  from  his  persecutors,  he  di- 
rected his  friends  to  do  sacrifice  in  his  behalf  to  one 
of  the  heathen  deities. 

But  suppose  the  immortality  of  the  soul  to  be  ren- 
dered probable,  or  even  certain,  by  the  unaided  effort 
of  reason,  can  reason  tell  us  what  the  future  state  of 
the  soul  will  be?  —  whether  happy  or  miserable? 
Manifestly,  reason  can  tell  us  nothing  on  this  all- 
important  and  most  interesting  point.  Here  her  lips 
are  sealed ;  her  hand  cannot  lift  the  veil ;  her  eye 
cannot  penetrate  it. 

But  will  it  be  said  that  the  character  of  God  for- 
bids a  conclusion  so  sad  ?     But  whence  our  hioivledge 


SERMON   I.  37 

of  his  character?  Reason  cannot  establish  the  fact 
of  even  the  existence  of  a  God.  I  say  cannot,  because 
under  the  most  favorable  circumstances  it  never  has 
done  it.  It  was  the  subject  of  the  most  prying  and 
untiring  investigation  for  centuries.  It  was  neces- 
sarily involved  in  all  the  inquiries  of  ancient  heathen 
philosophers  respecting  "  the  Supreme  Goody  But 
there  is  no  proof — no  Innt  that  one  of  them  ever  pre- 
tended to  have  ascertained  the  fiict  of  the  existence 
of  the  true  God. 

But  as  the  conjecture  of  one  of  them,  to  whom  we 
have  already  alluded,  was  certainly  founded  in  fact, 
although  he  still  taught  his  pupils  to  adhere  to  the 
polytheism  of  their  nation,  and  (almost)  at  the  mo- 
ment of  his  death  gave  a  lyractlcal  denial  of  such  a 
belief,  yet,  as  the  conjecture  was  certainly  founded  in 
fact,  let  it  be  conceded  that  this  was  an  achievement 
of  reason,  and  the  question  which  naturally  arises  is, 
With  what  attributes  would  reason  clothe  the  Supreme 
Being  ?  And  here  it  were  enough  to  show  what  at- 
tributes the  wisest  men,  without  a  knowledge  of  reve- 
lation, have  ascribed  to  their  divinities.  Here,  too,  is 
another  perplexing  fact,  viz.,  that  scarcely  any  two  of 
them  were  agreed  as  to  the  character  of  "  their  lords 
many,  and  gods  many."  They  ascribed  to  them  a 
great  variety  and  diversity  of  attributes  and  qualities 
— from  the  most  partial  favoritism,  through  all  the 
grades  of  licentiousness,  to  the  most  implacable  ma- 
levolence and  revenge.      No  decent  man  in  Christen- 


ob  SERMON   I. 

dom  can  read  the  characters  of  their  gods  without  the 
deepest  abhorrence. 

But  let  it  be  still  farther  granted,  that  reason  might 
have  ascertained  and  ascribed  to  the  Supreme  Being 
the  attributes  of  eternal  existence,  independence, 
omnipotence,  omnipresence,  and  omniscience.  In  this 
case,  the  idea  of  an  overruling  Providence,  too,  might 
have  been  suggested,  although  actually  denied  by 
most  of  the  ancient  philosophers,  and  by  none  of 
them  agreed  how  extensive  this  superintendence  was, 
only  that  the  higher  order  of  the  gods  did  not  concern 
themselves  with  the  affairs  of  this  world.  But  grant 
all  this,  and  now,  manifestly,  mankind  must  sustain  im- 
portant relations  to  such  a  Being — relations  which  must 
give  rise  to  most  important  and  essential  duties.  But 
what  can  reason  teach  us  respecting  these  relations 
and  duties  ?  Certainly,  that  we  are  his  creatures ; 
that,  as  such,  w^e  are  dependent  beings ;  that  reve- 
rence and  gratitude  are  his  due.  But  whether  our 
experience  of  good  were  to  be  ascribed  to  a  superin- 
tending Providence,  or  our  own  wisdom  and  sagacity, 
might,  without  a  revelation,  be  a  question  not  easily 
solved. 

But  what  would  be  the  language  of  reason  under 
the  experience  of  evil  ?  Would  it  enjoin  submission  ? 
If  so,  would  that  submission  be  voluntary  or  com- 
pelled ? — cordial  acquiescence  or  stoical  indifference  ? 
The  latter  was  the  submission  which  heathen  philoso- 
phers taught. 


SERMON   I.  39 

It  is  also  the  dictate  of  reason  that  the  Supreme 
Being  is  to  be  worshipped.  But  in  what  shall  that 
worship  consist?  In  mental — or  corporeal  acts — or 
both?  find  how  performed?  Questions  these,  which 
lie  altogether  beyond  the  province  of  reason  to  settle. 
AYere  it  to  direct  the  mode  of  worship,  it  would  un- 
doubtedly consist  in  great  show,  and  pomp,  and  dis- 
play— in  splendid  pageantry.  If  left  to  the  sole  guid- 
ance of  reason,  mankind  would  take  all  their  ideas  of 
propriety  on  this  subject  from  the  respect  and  honors 
which  are  paid  to  heroes  and  other  distinguished  men; 
only  to  a  Supreme  Being,  the  honors  to  be  paid  would 
consist  of  supreme  display  and  folly.  And  from  what 
ice  know  of  the  true  God,  by  his  own  revelation,  such 
honors  would  be  supremely  displeasing.  The  truth  is, 
while  it  requires  a  special  revelation  to  know,  in  a 
thousand  most  important  respects,  what  duties  we 
ought  to  perform,  it  requires  it,  in  every  instance,  to 
teach  us  the  manner  in  which  they  can  be  acceptably 
performed. 

But  more  modern  advocates  of  the  sufficiency  of 
reason  to  prescribe  a  suitable  and  sufficient  scheme  of 
salvation,  have  made  repentance  the  sole  ground  of  it. 

But  this  presupposes  the  knowledge  of  two  essen- 
tially important  things  utterly  beyond  the  compass  of 
human  reason.  The  one  is  that  the  Supreme  Being 
is  a  God  of  mercy.  For  forgiveness  of  sin,  even  though 
it  were  for  the  sake  of  a  Mediator,  is  wholly  an  act  of 
mercy. 


40  SERMON   I. 

All  our  ideas  of  the  government  of  God,  independ- 
ently  of  revelation,  must  be  derived  from  human  gov- 
ernments, only  that  the  former  would  be  more  per- 
fect than  the  latter.  All  governments  are  founded 
on  laiD.  But  mercy  is  not  known  to  JaiD.  Justice  is 
the  great  distinguishing  characteristic  of  law.  The 
exercise  of  mercy  implies  the  suspension  of  Ja7J0,  and 
consequently  of  strict  justice.  Such  an  attribute  is, 
indeed,  necessary  in  all  human  governments.  But  it 
arises  from  their  imperfection :  the  government  of  God, 
therefore,  would  be  one  of  far  more  rigid  laws — 3^ea, 
of  exact  and  even  justice.  Hence  reason  might  prove 
God  to  be  a  Being  of  justice,  but  not  of  mercy.  The 
two  attributes  are  in  perfect  conflict.  They  can  only 
be  harmonized  on  the  ground  of  a  special  provision,  a 
knowledge  of  which  requires  a  special  revelation. 

What  now  becomes  of  the  notion  of  repentance,  as 
ground  of  the  sinner's  hope  ?  So  far  as  reason  can  go, 
pardon,  on  the  ground  of  repentance,  supposing  it  to 
exist,  would  be  impossible. 

This  suggests  the  other  thing  necessary  to  be 
known,  viz. :  that  God  icouJd  pardon  on  repentance. 
Till  this  were  certain  no  motive  to  repent  could  exist. 
But  how  was  this  to  be  known?  For  there  is  no 
merit  in  repentance.  It  makes  no  amends  for  past 
disobedience.  Reason  itself  tells  us  this.  Confess- 
edly, this  could  only  be  known,  as  well  as  the  grounds 
of  it,  by  special,  express  revelation. 

Such,  then,  for  we  can  dwell   no  lon.irer  on  this 


SERMON   I.  41 

point,  are  the  devices  and  suggestions  of  reason,  placed, 
too,  on  far  liigher  ground  than  any  achievement  rea- 
son has  ever  made  on  this  subject.  And,  if  such  men 
as  Pythagoras,  and  Thales,  and  Socrates,  and  Plato, 
Aristotle,  and  Cicero,  names  which  stand  for  every- 
thing great  in  genius  and  proud  in  reason,  could  pro- 
duce nothing  better  than  what  they  did  produce, 
vrhile  directing  the  strongest  efforts  of  their  giant 
minds  to  that  single  point,  who  will  contend  for  the 
sufficiency  of  human  reason  to  furnish  a  safe  or 
adapted  plan  of  salvation  ? 

But  if  we  discard  their  notions  as  absurd,  and  adopt 
those  of  Herbert,  and  Chubb,  and  Bolingbroke,  and 
Hume,  and  Voltaire,  we  are  to  remember,  that  while 
they  reject  everything  that  is  distinguishing  in  the 
word  of  God,  or  are  indebted  to  that  Book  for  every 
doctrine  that  Jias  any  foundation  in  truth,  they  place 
all  the  hopes  of  mankind  on  the  772erit  of  repentance, 
or  the  indiscriminate  exercise  of  Divine  mercy,  to  the 
utter  disregard  of  Divine  justice.  For  "  a  God  of  such 
mercy  is  a  God  unjust,"  a  declaration  as  true  as  though 
it  fell  from  the  lips  of  an  inspired  Apostle. 

n.  With  adoring  gratitude  we  turn  to  our  second 
train  of  argument :  viz.,  that  the  scheme  of  the  Gospel, 
in  all  its  provisions,  commends  itself  to  our  fullest 
belief,  and  most  cordial  acceptation. 

1.  It  commends  itself  to  our  reason.  It  is  true  that 
revelation  contains  doctrines  and  facts  which  reason 
cannot  comprehend,  and  so  do  nature  and  Providence. 


42  SERMON   I. 

Yet  while  the  great  plan  of  redemption,  disclosed  to 
us  in  the  Bible,  is  perfectly  intelligible,  reason  more 
than  assents  to  it.  It  approves.  A  plan,  the  opera- 
tions of  which  should  be  violative  of  justice,  could 
never  receive  the  approbation  of  reason,  even  in  the 
individual  who  might  be  infinitely  benefited  by  it. 
Had  God,  for  instance,  pardoned  the  sinner  whom  his 
law  condemned  to  eternal  death,  without  a  satis- 
faction for  his  violated  laws,  the  very  reason  of  the 
pardoned  sinner  himself  could  not  approve,  must  se- 
cretly condemn  the  plan.  However  easy  and  common, 
too,  for  men  to  call  that  reasonable  and  right,  wdiich 
promotes  their  individual  interest,  or  falls  in  with  their 
selfish  wishes,  yet  there  is  a  sense  of  justice  implanted 
in  the  human  soul  which  no  interest  can  suppress, 
though  it  might  bribe  to  silence. 

But  the  scheme  of  the  Gospel  secures  and  establishes 
the  justice  of  God  on  an  immovable  basis.  Every  law 
of  his  throne  is  vindicated — yea,  "  magnified  and  made 
honorable."  Paul  states  this  as  the  glory  of  the  Gos- 
pel scheme :  "  To  declare  his  righteousness,  that  God 
may  be  just,  and  the  justifier  of  him  that  believeth." 
God  gave  to  man  a  law.  The  penalty  of  violating  it 
was  eternal  death.  Man  violated  it,  and  incurred  the 
penalty.  Had  a  free  pardon  been  proclaimed  without 
a  satisfaction  to  the  claims  of  injured  justice,  what 
w^ould  have  become  of  God's  authority,  and  even 
truth  ?  Justice  would  have  been  sacrificed ;  and  not 
a  being  in  all  his  universe  would  have  respected  his 


SERMON    I.  43 

autlioritj.  But  look  at  the  provisions  of  the  Gospel, 
and  a  single  glance  at  the  Gross  explains  the  whole — 
removes  every  difficulty  and  every  bar.  Justice  was 
satisfied.  And  0,  how  strikingly  manifested !  Nor 
mercy  less  so.  The  liveliest  gratitude  combines  with 
the  deepest  conviction  of  justice  to  exalt  the  authority 
and  character  of  God  in  the  view  of  all  the  redeemed, 
w^hile  the  lips  of  every  reprobate  man,  or  fallen 
angel,  are  forever  closed.  Here  justice  and  mercy, 
righteousness  and  peace,  unite  and  harmonize  on  prin- 
ciples which  reason  must  acknowledge  and  cannot  but 
approve.  It  is  now  consistent,  and  seen  and  felt  to  be 
consistent  with  all  the  Divine  perfections  to  save  sin- 
ners. And  there  appears  to  be  no  other  conceivahle 
plan  which  reason,  in  its  candid  exercise,  could  ap- 
prove. 

2.  The  beautiful  harmony  of  its  facts,  and  precepts, 
and  doctrines,  which  characterizes  the  whole  Christian 
scheme,  commends  it  to  the  unwavering  belief  and 
hearty  acceptance  of  every  man.  The  Bible  has  been 
studied  for  eighteen  hundred  years  to  find  a  contradic- 
tion in  it,  but  not  one  has  been  detected.  It  has  chal- 
lenged every  effort  of  genius  and  critical  acumen  ;  and 
every  effort  has  been  made,  and  those  which  have 
been  thought  and  proclaimed  by  infidelity  to  have 
been  found  in  it,  have  been  triumphantly  jDroved  to 
have  originated  in  gross  ignorance  or  malicious  per- 
verseness.  Look  at  the  character  it  gives  of  its  Au- 
thor, and  the  Author  of  all  things.     What  a  glorious 


44  SERMON   I. 

assemblage  of  perfections  it  ascribes  to  him  !  If  any 
of  his  attributes  might  be  supposed  to  conflict 
with  each  other,  they  are  his  justice  and  mercy,  in  re- 
gard to  man's  eternal  destiny.  But  the  provisions  of 
the  Gospel  have  brought  them  into  the  sweetest  har- 
mony. Man's  entire  depravity  is  met  by  the  Spirit's 
omnipotent  influence  in  the  regeneration  and  sanctifi- 
cation  of  the  sinner's  heart.  In  a  word,  all  the  exi- 
gencies and  miseries  consequent  on  the  fjill,  are  amply 
met  by  the  plan  devised  and  revealed  by  God  himself. 
It  tenders  a  free  and  a  full  salvation  to  all  who  will 
accept  it. 

3.  The  salvation  which  the  Gospel  proffers  is  per- 
fectly adapted  to  the  condition  of  mankind.  That 
condition  is  one,  naturally,  of  total  alienation  from 
God  ;  of  rebellion  against  his  authority — in  two  words, 
words  never  disconnected  in  their  import,  a  state  of 
sin  and  misery.  From  this  state,  there  is  no  other 
name  under  heaven  given  among  men  wherel^y  they 
can  be  rescued,  but  the  name  of  Jesus  Christ ;  no  other 
remedy  which  can  reacli  their  case,  but  that  which  his 
Gospel  furnishes.  The  highest  intellectual  cultiva- 
tion— the  most  earnest  persuasions — the  most  solemn 
appeals — all  the  promised  joys  of  heaven,  and  all  the 
threatened  miseries  of  perdition,  aside  from  those  in- 
fluences of  the  Omnipotent  Spirit  which  are  secured 
by  no  other  scheme  than  that  which  this  Sacred  Book 
contains,  cannot  subdue  the  sinner's  heart. 

This,  therefore,  is  a  provision  which  adapts  it  to 


SERMON    I.  45 

the  condition,  the  state,  the  exigencies  of  every  chiss, 
and  grade,  and  individual  of  our  fallen  race ;  to  the 
rich  and  the  poor,  to  the  learned  and  the  illiterate — 
yea,  the  most  degraded,  as  well  as  most  exalted  hy 
tlieir  endowments,  or  by  any  of  the  distinctions  of  hu- 
man society.  As  the  ampleness,  the  adaptedness,  the 
efficacy  of  this  provision,  or  the  necessities,  the  degra- 
dation, and  wretchedness  of  any  portion  of  the  human 
family  are  concerned,  these  distinctions  are  not  known. 
All  are  placed  on  one  level,  as  guilty  and  perishing 
sinners.  Sovereign  grace  alone  creates  that  distinction 
which  secures  the  approbation  of  the  holy  God,  or  a 
title  to  the  glories  of  heaven.  All  who  would  secure 
these  blessings  must  take  the  humble  posture  of  learn- 
ers at  the  feet  of  Him  who  spake  as  never  man  spake. 
They  must  come  to  Christ  as  little  children — humble, 
meek,  and  docile.  The  Gospel  is  designed  to  humble 
the  pride  of  man,  and  places  all  men  on  a  level  in  re- 
gard to  salvation.  "  There  is,"  as  it  has  been  ex- 
pressed, "  no  royal  way  to  the  favor  of  God ;  no  mo- 
narch saved,  because  he  is  a  monarch ;  no  philosopher, 
because  he  is  a  philosopher."  The  great,  the  wise, 
the  learned,  the  rich,  have  no  pre-eminence  in  this 
respect  over  the  low,  the  ignorant,  the  unlearned,  and 
the  poor.  All  who  are  saved  must  accept  salvation 
on  the  same  terms,  and  enter  into  heaven  by  the  same 
strait  and  narrow  way. 

It  is  a  peculiar  excellence  of  the  Gospel  system,  and 
proves  its  adaptedness  as  a  system  of  salvation,  that 


46  SERMON"    I. 

all  its  great  leading  and  essential  doctrines  are  plain 
and  level  with  the  understanding  of  the  feeblest  intel- 
lect, addressing  themselves  to  the  same  powers  and 
principles  of  the  human  mind.  Had  it  been  a  cun- 
ningly-devised fable,  it  surely  had  lacked  this  feature. 
Compare  with  it  the  systems  of  heathen  philosophers, 
and  especially  those  most  highly  prized  when  the  New 
Testament  was  written.  None  but  the  learned  school- 
men pretended  to  understand  the  principles  on  which 
they  were  founded  or  the  doctrines  they  inculcated.  All 
others,  the  great  mass,  must  take  them  on  trust.  How 
immeasurably  different  the  Divine  system  of  the  Gos- 
pel !  Its  essential  doctrines  and  truths  all  lie  on  the 
very  face  of  the  Scriptures,  so  plain  that,  as  the  Pro- 
phet Habakkuk  expresses  it,  "  He  may  run  that  read- 
eth,"  and  as  Isaiah  has  it,  "  The  wayfaring  men,  though 
fools,  shall  not  err  therein." 

But  while  thus  adapted  to  such,  it  commends  itself 
to  those  of  minds  the  most  cultivated  and  enlarged. 
Men  with  whom  it  were  ridiculous  vanity  for  most 
infidels,  in  any  age  of  the  world,  to  pretend  com- 
parison ;  men  who  have  esteemed  it  their  highest 
honor,  as  it  was  their  truest  glory,  to  be  the  humble 
and  devoted  disciples  of  Christ.  It  is  the  highest  orna- 
ment, as  it  constitutes  the  only  real  moral  excellence 
of  all  gra.des  and  ranks  of  intelligent  beings,  binding 
them  together  in  one  holy  and  happy  community,  of 
which  the  infinitely  perfect  God  himself  is  their 
Founder  and  their  Father. 


SERMON    I.  47 

Again.  The  Gospel  of  Jesus  Christ  furnishes  the 
only  ground  of  solid  peace,  the  only  source  of  rea.1 
happiness  in  tliis  life.  It  alone  can  calm  and  satisfy 
the  enlightened  and  tender  conscience.  This  faculty 
will  operate  in  the  breast  of  every  man  in  -whom  it  is 
not  seared  as  witli  a  hot  iron.  It  is  not  at  the  biddins: 
of  man  to  accuse  or  excuse.  It  acts  independently  in 
the  soul  of  man.  It  is  God's  Vicegerent,  sitting  in 
judgment  on  his  conduct,  and  the  grand  principles  of 
its  judgment,  the  rules  of  its  decisions,  are  the  holy 
laws  of  God  revealed  or  inscribed  on  his  very  nature. 
It  will,  despite  of  man's  inclinations,  take  cognizance 
of  the  moral  actions  of  its  subject.  It  convicts  every 
man  of  sin,  and  in  most,  at  least,  awakens  a  dread  of 
righteous  retribution;  and,  I  need  not  say,  often  throws 
the  sinner  into  the  deepest  agony.  "  The  spirit  of 
a  man  will  sustain  his  infirmity ;  but  a  wounded  spirit, 
who  can  bear?"  Now,  whither  shall  such  a  man  go  to 
obtain  relief?  In  all  the  anguish  of  his  soul,  he  raises 
the  cry,  "  What  shall  I  do  to  be  saved?"  Would  you 
tell  him  consult  the  oracles  of  heathen  philosophy  ? 
or  the  systems  of  more  modern  infidelity  ?  He  will 
turn  from  both  with  abhorrence.  Will  you  bid  him  take 
the  light  of  nature  for  his  guide?  Follow  the  dictates 
of  his  reason?  And  what  do  they  teach  him?  Just 
enough  of  God  to  increase  his  alarm,  to  deepen  his 
despair.  If  they  have  taught  him  one  truth  more 
clearly  than  any  other,  it  is,  that  God  is  an  infinitely 
holy  being;  a  sin-hating  God,  and  sits  upon  a  throne 


48  SERMoy  I. 

of  unbending  justice.  And  if  He  take  His  own  law 
for  his  guide,  that  law  is  the  very  instrument  of  his 
death.  It  is  by  its  application  to  his  heart  and  life 
that  he  is  cut  off  from  all  hope.  They  are  the  curses 
incurred  by  its  violations  which  crush  him  in  the  dust. 
By  the  law  is  the  knowledge  of  sin ;  and  hence,  by  the 
law  can  no  man  living  be  justified.  But  adoring  thanks 
to  God,  there  is  deliverance  from  this  state.  His  wis- 
dom has  devised  a  remedy,  His  grace  made  ample 
provision.  The  Gospel  of  Jesus  Christ  announces  to 
us  this  remedy  and  provision,  and  tells  us  how  we 
may  avail  ourselves  of  them.  There  we  find  an  ample 
satisfaction  to  the  claims  of  Divine  justice,  in  the  in- 
finite atonement  of  the  Son  of  God ;  a  full  satisfaction 
of  its  penal  demands  against  him  who  believes  in  that 
Son,  and  trusts  alone  in  Him  for  salvation.  Let  him 
raise  the  eye  of  faith  to  the  Redeemer,  and  with  a 
confiding,  affectionate,  devoted,  obedient  heart,  em- 
brace Him  as  all  his  salvation,  and  all  his  desire ;  his 
alarms  will  instantly  give  place  to  calmness,  his  fears 
to  hope,  a  hope  full  of  peace  and  joy.  The  troubled 
conscience  can  find  peace  nowhere  else, — there  is  salva- 
tion in  no  other:  "For  there  is  none  other  name  under 
heaven  given  among  men,  whereby  we  must  be  saved." 
Pie  can  now  look  on  God,  not  as  before,  his  enemy ; 
but  as  his  Friend,  his  Father;  and  on  the  Son  of  God, 
not  as  the  avenger  of  His  Father's  insulted  authority ; 
but  as  his  Redeemer  from  deserved  destruction.  Yea, 
his  brother,  and  tenderest  sympathizer  in  all  his  sor- 
rows and  trials. 


SERMON    I.  49 

Once  more,  the  Gospel  of  the  Grace  of  God,  furnishes 
the  only  means  by  which  the  soul  can  be  happy  in 
eternity.  Our  highest  wisdom,  then,  consists  in  pre- 
paring for  that  state.  Our  earthly  existence  is  of 
short  continuance.  Our  future,  eternal;  and  under 
widely  different  circumstances  from  the  present.  We 
shall  be  conversant  with  very  different  objects ;  hold 
intercourse  with  entirely  different  beings,  and  by 
entirely  different  means  and  modes. 

Our  dispositions  and  tastes  must  be  conformed  to  the 
nature  of  those  objects  and  beings  to  be  happy  in  their 
presence  and  society.  We  are  going  to  a  world  where 
these  are  immaterial  and  spiritual.  And  of  the  manner 
of  perception  and  intercourse,  we  only  know  that  it  is 
totally  different  from  that  of  this  world.  We  need,  there- 
fore, a  special  preparation  to  be  happy  there.  God  is 
the  glorious  being  in  the  knowledge  and  immediate 
presence  of  whom,  every  intelligent  being  in  the  uni- 
verse must  he  either  happy  or  miserable.  Conformity 
to  him  is  bliss — non-conformity,  misery.  How  su- 
premely happy,  or  unutterably  wretched,  then,  must 
we  be  when  death  shall  introduce  us  into  his  imme- 
diate presence.  The  scheme  which  the  sacred  volume 
reveals,  teaches  us  how  we  may  secure  the  one  and 
avoid  the  other.  AVhat  gratitude  should  swell  our 
hearts  that  we  have  been  l^lessed  Avith  a  knowledge  of 
it.  And  with  what  contempt  turn  away  from  every 
other  scheme  as  a  substitute  for  it.  It  commends 
itself,  therefore,  to  every  man  as  worthy  of  all  accep- 

4 


50  SER5I0N   I. 

tation,  and  the  acceptation  of  all.  It  is  the  only 
remedy  for  the  miseries  of  the  fall ;  and  thanks,  ador- 
ing, and  eternal  thanks  to  God,  it  is  a  sovereign  one: 
in  all  its  features — all  its  provisions.  Sovereign  in  its 
origin, — it  was  the  effect  of  God's  self-prompting  love; 
sovereign  in  all  the  means  of  carrying  it  into  accom- 
plishment, —  for  "  he  worketh  all  things  after  the 
counsel  of  his  own  will ;"  sovereign  in  the  efficiency 
with  which  he  clothes  those  means, — "for  the  preach- 
ing of  the  Cross"  (a  word  which  stands  for  the  whole 
Gospel),  "is  the  wisdom  of  God,  and  the  power  of  God 
unto  salvation." 

The  Gospel  of  Christ  is  yet  to  sweep  away  every  false 
religion  from  the  face  of  the  earth — to  crush  all  oppo- 
sition— to  demolish  thrones  and  revolutionize  govern- 
ments, if  need  be,  to  plant  the  standard  of  the  Cross  in 
every  nation,  on  every  shore,  in  every  clime.  Under 
its  all-subduing  and  sanctifying  power,  that  epoch  is 
to  open  on  the  world,  to  which  Isaiah's  prophetic  eye 
was  directed  when  he  wrote,  "  Behold,  saith  the  Lord 
God,  I  will  lift  up  mine  hand  to  the  Gentiles,  and  set 
up  my  standard  to  the  people ;  and  they  shall  bring 
thy  sons  in  their  arms,  and  thy  daughters  shall  be 
carried  upon  their  shoulders ;  and  kings  shall  be  thy 
nursing  fiithers,  and  their  queens  thy  nursing  mothers. 
They  shall  bow  down  to  thee  with  their  face  towards 
the  earth,  and  lick  up  the  dust  of  thy  feet;  and  thou 
shalt  know  that  I  am  the  Lord." 

But  while  no  man  can  release  himself  from  these 


SERMON   I.  51 

obligations,  let  us  remember  that  the  salvation  here 
proffered  is  especially  matter  of  the  deepest  x^crsonal 
concern  to  every  one.  It  furnishes  the  only  ground  of 
hope  to  any  of  us  or  of  our  guilty  race.  Here,  no  one 
can  assume  the  responsibility  of  another.  No  man 
can  repent,  nor  believe,  nor  obey  for  another.  To 
his  own  Master  every'  one  must  stand  or  fall.  Hear 
the  words  of  the  Saviour  himself:  ''He  that  believ- 
eth  shall  be  saved.  He  that  believeth  not  shall  be 
damned." 


11. 


THE  ATONEMENT— ITS  FULNESS  AND 
SUFFICIENCY. 

"  For  thy  name's  sake,  0  Lord,  pardon  mine  iniquity,  for  it  is  great." 
—Psalm  25  :  11. 

It  is  not  certain  what  place  among  the  Psalms  of 
David,  that  properly  holds,  which  contains  the  text; 
as  they  evidently  were  not  arranged  in  chronological 
order.  It  would  seem  from  the  text  itself,  to  have  been 
written  after  his  sad  fall,  to  which  he  refers  directly  in 
the  fifty-first  Psalm,  usually  and  appropriately  styled 
his  penitential  Psalm.  This,  however,  affects  not  the 
doctrine  which  the  text  inculcates,  though  it  is  well 
calculated  to  give  it  additional  force.  Many  a  sinner 
under  conviction,  who  was  not  guilty  of  offences  of 
equal  enormity  as  those  which  stained  the  character 
of  David,  has  offered  the  same  prayer,  and  made  the 
same  confession — adopting  his  very  language:  "0 
Lord,  pardon  mine  iniquity,  for  it  is  great."  Ah,  who 
is  the  sinner  among  us,  where  is  the  individual  Uvukj, 
whose  lips  this  language  would  not  fitly  become  ?  Let 
the  strictest  moralist  but  see  himself  as  God  sees  him, 
let  him  have  those  views  of  his  heart  only  which 


SERMON   II.  53 

Omniscience  has,  and  no  language  were  more  appro- 
priate :  and  many  a  moralist,  wheij  properly  awakened, 
with  all  sincerity  and  truth,  has  used  it.  Still  there 
are  different  degrees  of  wickedness.  All  are  not 
equally  guilty.  And  we  may  admit,  as  teaching  a 
doctrine  which  is  everywhere  taught  in  the  Scrip- 
tures, and  none  of  deeper  interest  is  taught  in  them, 
that  David  was,  indeed,  guilty  of  crimes  of  the  hJach- 
est  enormity. 

We  have,  then,  in  the  text,  three  most  important  and 
deeply  interesting  facts  for  our  present  consideration. 

I.  That  the  enormity  of  one's  sins  is,  in  itself,  no  bar 
to  salvation. 

II.  That  this  enormity  may  be  acceptably  pleaded 
as  an  argument  for  their  forgiveness :  and 

III.  The  ground  of  forgiveness  in  any  case: 

"  For  thy  name's  sake,  0  Lord,  pardon  my  iniquity, 
for  it  is  great." 

I.  The  enormity  of  one's  sin,  is  in  itself,  no  bar  to 
salvation. 

To  establish  this  blessed  fact  requires  no  long  argu- 
ment. 

1.  No  greater  expiation — no  richer  ransom — no 
atonement  more  efficacious — no  substitute  more  glori- 
ous, could  be  furnished,  or  possibly  conceived,  than  has 
been  provided.  God  could  provide  nothing  greater. 
All  his  perfections,  and  especially  those  of  his  infinite 
wisdom  and  power,  have  been  brought  into  exercise  to 
accomplish  what   his   infinite   benevolence   proposed. 


54  SERMON    II. 

Hence  the  work  of  salvation  is  styled  "  the  power  of 
God,  and  the  wisdom  of  God,"  yea,  "  the  mighty  power 
of  God."  Hence  it  were  a  reflection  on  his  character 
to  suppose  that  aiii/  siu  of  any  creature  can  be,  in  itself, 
too  great  to  be  forgiven.  There  are  sins  which  God 
never  tvill  forgive  :  nor  will  they  ever  be  repented  of. 
And  though  they  possess  peculiar  aggravations,  yet  it 
is  not  on  that  ground  that  they  are  unpardonable. 
This  we  must  refer  to  his  mere  sovereignt}^  Nor 
will  the  least  sin  be  forgiven  without  repentance. 
The  only  reason  which  the  Scripture  assigns  why 
fallen  angels  cannot  be  forgiven,  or  why  they  are  not 
saved  is,  that  "  Christ  took  not  on  him  the  nature 
of  angels r.  And  the  grand  reason  why  men  are  saved 
is,  that  "  he  took  on  him  the  seed  of  Abraham."  In 
other  words,  human  nature ;  and  in  that  nature  made 
an  atonement  for  sin,  as  unlimited  in  its  nature  and 
efficacy,  as  the  nature  of  the  God-man  Mediator,  is  unli- 
mited, i.  e.,  infinite.  On  this  ground,  no  sin,  in  itself, 
can  be  a  bar  to  salvation.  The  provision  which  has 
been  made  exceeds  oWx^ossihle  enormity  of  sin.  Hence 
2.  This  is  the  express  and  repeated  statement  of  God's 
inspired  word.  Hear  that  word :  "  Though  your  sins  be 
as  scarlet,  they  shall  be  as  white  as  snow ;  though  they 
be  red  like  crimson,  they  shall  be  as  wool."  "  Where 
sin  abounded"  (or  reached  the  highest  degree  of  turpi- 
tude), "grace  did  much  more  alound."  The  Apostle 
here,  uses  a  double  superlative,  as  it  were,  to  express 
the  excess  of  grace  over  the  highest  degree  of  sin.  The 
phraseology  is  singular  and  peculiar,  and  deserves  the 


SFRvox  ir.  55 

deepest  consideration.  "  Where  sin  ahounded,  grace 
did  much  more  (djoimd."  It  is  not  possible  to  frame 
language  more  full  or  decisive  on  the  point  now  before 
us.  But  to  this  we  may  add,  3.  The  invitations  and 
calls  which  issue  from  the  word  of  God.  These  are 
not  restricted  to  any  particular  class  of  men,  or  any 
particular  description  of  character;  to  the  young  and 
naturally  amiable — to  the  moral,  they  are  unrestricted 
— universal.  The  offer  of  life  is  made  to  all  men :  "  Unto 
you,  0  men,  I  call,  and  my  voice  (the  voice  of  God's 
mercy),  is  unto  the  sons  of  men."  Equally  unrestricted 
is  the  following  language  :  "  The  Spirit  and  the  bride 
say,  come,  and  let  him  that  heareth  say,  come ;  and 
let  him  that  is  athirst  come :  and  whosoever  will,  let 
him  take  the  water  of  life  freely."  Language  cannot 
be  more  universal.  But  this  is  not  all ;  tlie  very  vilest 
are  singled  out,  over  whom  God  even  pours  out  the  ten- 
derest  and  most  earnest  expostulations  and  entreaties. 
Towards  Israel,  at  a  time  of  their  greatest  idolatry  and 
abandonment  to  the  most  provoking  sins,  Jehovah 
uses  this  language :  "  How  shall  I  give  thee  up, 
Ephraim?  How  shall  I  deliver  thee,  Israel?  My 
heart  is  turned  within  thee.  My  repentings  are  kin- 
dled together.  I  will  not  execute  the  fierceness  of 
mine  anger ;  I  will  not  return  to  destroy  Ephraim ; 
for  I  am  God  and  not  man."  And  this  I  remark, 
4.  Brings  to  our  purpose  another  important  fact,  viz., 
that  the  vilest  have  actually  been  redeemed.  This 
was  true  of  multitudes  over  whom  God  poured  forth 


56  SERMON    II. 

those  pathetic  expostulations,  just  recited.  He  did 
not  return  in  his  anger  to  destroy  them,  but  to  melt 
them  to  repentance,  and  to  save  them.  This  was  in 
repeated  instances  true  of  that  people,  and  for  succes- 
sive generations. 

What  more  abandoned  wretches  ever  lived  than 
those  were,  or  had  been,  of  whom  the  Church  at 
Ephesus  was  composed  ?  They  are  characterized  by 
every  mark  of  infamy.  But  "  they  were  washed,  they 
were  sanctified,  they  were  justified  in  the  name  of  the 
Lord  Jesus,  and  by  the  Spirit  of  our  God."  The  same 
was  true  of  almost  all  the  first  Christian  converts. 
The  first  Church  ever  planted  on  the  platform  of  the 
Christian  Dispensation,  was  extensively  composed  of 
the  very  crucifiers  of  the  Lord  of  life  and  glory — the 
Church  at  Jerusalem.  This  awful  crime,  added  to 
lives  of  the  most  debasing  wickedness,  surely  would 
have  excluded  them  from  the  iiossibility  of  salvation, 
if  anything  could.  From  tribes,  and  communities, 
and  classes,  we  might  descend  to  individuals ;  from 
Manasseh  to  Saul  of  Tarsus,  and  from  Saul  of  Tarsus 
to  our  own  day,  during  which  long  period,  and  in  every 
age  of  it,  there  have  been  multitudes  of  the  most  pol- 
luted and  abandoned,  plucked  as  brands  from  the 
burning,  and  who  have  abundantly  evinced  the  genu- 
ineness of  their  conversion,  by  lives  most  exemplary 
and  devoted  to  the  cause  of  Christ,  and  left  the  world 
in  triumph. 

One  tiling  more.     Precisely  the  same  terms  of  salva- 


SERMON    II.  57 

tion  are  laid  down  for  all,  and  the  same  promise  of 
eternal  life  made  to  every  one  who  complies  with 
them.  Repentance  is  no  more  insisted  on,  no  more 
necessary  to  the  greatest  than  to  the  least  sinner ;  a 
sinner  of  a  hundred  years,  than  the  youth  of  a  tenth 
part  of  them.  The  necessity  of  faith  in  the  Lord  Jesus 
Christ  is  the  same  to  all :  "  Except  ye  repent,  ye  shall 
all  likewise  perish ;"  and  "  He  that  believeth  not  shall 
be  damned."  When  sin  is  repented  of,  and  Christ  is 
believed  in,  the  same  absolute  promise  is  made ;  the 
same  blessings  are  secured.  His  "  sins  shall  be  blotted 
out,  he  shall  be  saved."  The  multitude  and  magni- 
tude of  one's  sins  form  no  exception.  Without  the 
exercise  of  repentance  and  faith,  there  is  salvation  in 
no  case ;  with  them,  in  no  case  condemnation. 

But  enough  on  our  first  point.  We  rest  the  truth 
of  it  on  what  has  been  so  briefly  presented — that  no 
enormity  or  amount  of  sin,  in  itself,  is  a  bar  to  salva- 
tion ;  and  proceed  to  show — 

II.  That  the  greatness  of  one's  sins  may  be  accejDt- 
ably  pleaded  as  an  argument  for  their  forgiveness. 

This  is  the  plain  and  unqualified  declaration  in  the 
text,  "0  Lord,  pardon  mine  iniquity, /or  it  is  greats 
This  language  was  not  prompted  merely  by  the  natu- 
ral conscience,  quickened  to  the  highest  activity ;  nor 
was  it  the  expression  of  utter  despair — a  mere  excla- 
mation that  all  was  lost — that  there  was  no  hope  in 
his  case  —  such  as  a  Judas  might  utter.  It  was 
prompted  by,  and  penned  under,  the  direct  influence 


58  SERMON    II. 

of  the  Divine  Spirit,  and  left  on  the  inspired  record 
for  the  instruction  and  benefit  of  other  great  offenders. 
In  the  case  of  David,  we  know  it  was  a  successful  ar- 
gument, and  directly  followed  with  pardon.  Among 
the  reasons  for  the  success  of  such  an  argument,  we 
may  remark  : 

1.  That  when  a  great  sinner  is  brought  into  a  state 
of  conviction  by  the  Spirit  of  God,  all  the  energies  of 
the  soul  are  roused  to  their  highest  exercise.  His  ex- 
ercises may  not  be  more  sincere  than  those  of  a  less 
offender.  But  almost,  if  not  quite,  every  sinner  under 
conviction  tries  every  possible  expedient  to  obtain  re- 
lief, and  gather  some  hope,  before  he  will  cast  himself 
wholly  and  unreservedly  on  the  sovereign  mercy  of 
God  in  Jesus  Christ.  Multitudes,  indeed,  succeed  in 
obtaining  relief,  but,  alas !  at  the  expense  of  their 
souls'  endless  destruction.  How  many  fall  back  on 
their  morality,  with  the  consoling  plea  that  they  are 
no  worse,  or  that  they  are  even  better  than  others  who 
call  themselves  Christians,  and  either  embrace  a  false 
hope  and  practise  the  ordinary  round  of  external  du- 
ties, or  soon  sink  into  deeper  indifference !  But  when 
a  great  sinner  is  thrown  into  conviction,  he  has  no 
«uch  resources  of  which  to  avail  himself.  He  is  cut 
off  from  the  plea  of  former  morality ;  he  can  institute 
no  favorable  comparison  between  himself  and  others. 
He  is  compelled  to  look  only  at  himself,  and  as  he 
really  is,  and  as  he  knows  God's  eye  is  upon  him.  He 
must  cry,  and  with  the  deepest  bitterness  and  anguish 


SERMON    II.  59 

of  soul,  for  mercy,  or  sink  at  once  to  utter  despair.  No 
language  is  as  appropriate,  as  natural,  as  "0  Lord, 
pardon  mine  iniquity,  for  it  is  greats  Such  a  state, 
though  one  of  mere  conviction,  is  a  peculiarly  hopeful 
one.  Such  a  man  may  fall  mto  a  state  of  despair ; 
but  he  is  not  likely  to  relapse  into  a  state  of  indiffer- 
ence, or  return  to  his  former  course  of  iniquity.  Our 
Saviour  has  given  his  judgment  in  such  a  case.  The 
Publican  was  one  of  that  description,  who  could  only 
"smite  upon  his  breast,  saying,  God  be  merciful  to 
me,  a  sinner;"  and  he  was  pardoned  and  "justified." 
No  man,  indeed,  can  have  too  deep  a  sense  of  his 
guiltiness  before  God.  The  language  of  the  text  befits 
the  lips  of  every  one.  But  it  is  peculiarly  fit  for  sin- 
ners of  enormous  wickedness,  and  was  intended  to 
assure  such  that  the  greatness  of  their  iniquity,  in- 
stead of  sinking  them  into  utter  despair,  may  even  be 
pleaded  as  a  prevailing  argument  before  the  infinitely 
holy  God.     But 

2.  God  is  peculiarly  glorified  in  the  forgiveness  of 
such.  God  is  glorified  by  the  manifestation  of  his  cha- 
racter, the  display  of  his  glorious  attributes.  There  is 
an  inherent  and  a  declarative  glory  of  God.  It  is  of 
the  latter  we  speak.  It  is  this  only  which  creatures 
can  experience  or  witness.  And  how  is  God  thus  glo- 
rified, his  perfections  brought  to  view,  when  he  par- 
dons a  bloody  Manasseh,  a  f\xllen  David,  a  denying 
Peter,  or  a  persecuting  Saul  of  Tarsus  ?  He  is  glori- 
fied in  the  exercise  of  his  power.     0,  how  is  his  omni- 


60  SEKMON    II. 

potence  displayed  when  he  arrests  the  proud,  self- 
fortified  infidel,  and  makes  him  feel  there  is  an 
infinitely  wise  God,  who  laughs  at  his  infidelity;  whose 
ignorance,  as  Paul  expresses  it,  is  wiser  than  men; 
that  there  is  a  Saviour,  who  is  almighty  to  save  or  to 
destroy ;  an  omnipotent  Spirit,  who  has  torn  his  re- 
fuges of  lies  from  him,  and  brought  him  to  sit  as  a 
little  child  at  the  feet  of  Jesus,  now  nourishing  his 
long-famished  soul  with  the  precious  doctrines  of  his 
cross,  which  he  had  spurned !  But  this  is  only  an  ex- 
ample of  a  single  class.  There  are  multitudes  of  others 
as  far  from  heaven  and  near  to  perdition  as  he,  who 
are  converted  and  put  among  God's  people.  Was  the 
creation  of  the  material  universe  a  proof  of  God's 
power,  where  there  was  nothing  to  resist  ?  How  much 
more  so  in  the  new  creation  of  depraved  man,  where 
the  strongest  opposition  is  made,  but  is  overcome ! 
But  the  display  of  power  is  not  all ;  yea,  is  less  asto- 
nishing than  the  manifestation  of  the  mercy  of  God. 
Mercy  is  favor  shown  to  the  ill-deserving.  Power 
and  grace  are  combined  in  the  mighty  revolution  and 
renovation  which  regeneration  effects.  Two  acts  of 
omnipotence  are  performed.  The  old  nature  is  sub- 
dued and  a  new  nature  produced.  "  Old  things  are 
done  away ;  behold,  all  things  are  become  new ;"  while 
the  subject  of  this  twofold  operation  experiences  an 
entire  change  of  relations  to  God,  from  being  an  object 
of  God's  just  abhorrence  to  his  having  become  an  ob- 
ject of  his  affection.     It  was  in  view  of  such  displays 


SERMON  ir.  61 

of  power  and  grace  St.  Paul  exclaimed,  "  0  the  depth 
of  the  riches,  both  of  the  wisdom  and  knowledge  of 
God  !     How  unsearchable  are  his  judgments,  and  his 
ways  past  finding  out !"      And  this  accords  with  uni- 
versal observation.    How  much  more  deeply  impressed 
are  men  with  the  manifestation  of  God's  power  and 
mercy,  when  they  see  one  of  the  vilest  of  their  fellow- 
beings  made  a  subject  of  sovereign  grace,  than  when 
the  amiable  and  moral  sinner  becomes  a  convert !     It 
is  not,  indeed,  that  God's  essential  glory  is  promoted 
by  the  one  more  than  by  the  other — and  not  at  all  by 
either.     For  that  can  neither  be  increased  nor  dimi- 
nished.   It  is  infinite,  like  his  own  nature.    But  there 
is  a  more  glorious  dlsjflcnj  of  all  the  hioicn  attributes 
•  of  Jehovah  in  the  one  case  than  in  the  other,  in  the 
view  of  all  beholders,  in  heaven  itself  as  well  as  on 
earth.     There  is  a  greater  triumph  of  grace  over  jus- 
tice.    Not  at  the  destruction  of  either,  but  the  recon- 
ciliation of  both.     It  is  this  which  exalts  the  work  of 
redemption  above  that  of  creation,  and  places  it  at  the 
very  head  of  all  the  works  of  God.     Was  there  not 
peculiar  joy  in  heaven,  as  well  as  Avith  the  persecuted, 
bleeding  Church  on  earth,  think  you,  when  the  furious 
Saul  of  Tarsus  was  prostrated  to  the  ground  by  a  voice 
from  heaven,  and  became  a  subdued  and  meek  disciple 
of  Christ  ?     Surely  there  was  a  new  and  higher  note 
of  praise  to  redeeming  grace  struck  among  all  the  in- 
habitants of  that  world  !     This  leads  me  to  remark— 
3.  Another  reason  why  the  greatness  of  one's  sins 


62  SERMON   II. 

may  be  used  as  an  argument  with  God  is,  that  when 
those  who  are  guilty  of  them  are  converted,  they  more 
actively  glorify  God  than  others.  This,  indeed,  is  not 
the  o-eason  iDhy  they  are  converted ;  thai,  in  all  cases, 
must  be  referred  to  God's  sovereign  pleasure.  But  it 
is  the  effect.  For  this,  too,  we  have  the  authority  of 
our  Saviour  :  "  To  ivliom  much  is  forgiven,  he  lo'dl  love 
muchr  We  see  this  exemplified  in  the  case  of  David, 
and  Peter,  and  Paul.  It  has  often  been  seen  and  re- 
marked of  multitudes  of  others,  who  have  been  thus 
snatched  as  brands.  They  seldom  lose  the  deep  im- 
pressions of  which  they  were  the  subjects  in  the  season 
of  their  convictions,  and  hence  furnish  the  brightest 
examples  of  humble  and  ardent  piety  and  most  devoted 
labors  in  the  service  of  Christ.  Search  the  Bible 
through,  and  you  will  find  them  of  that  description. 
And  the  annals  of  the  Church,  since  the  days  of  the 
Apostles,  furnish  no  names  as  bright  as  those  of  the 
same  class. 

But  there  is  one  more,  and  the  principal  reason ;  one 
which  infinitely  exalts  the  mercy  and  grace  of  God. 
This  is  the  gracious  assurance  that  no  man  perishes 
from  any  fatal  necessity  in  his  case.  While  this  is  a 
clear  inference  from  th(?  nature  and  extent  of  the  pro- 
vision which  God  has  actually  made,  he  has  added  to 
all  this  the  express  assurance,  and  in  so  many  words, 
that  the  very  enormity  of  one's  iniquity  may  be  urged 
as  an  argument  for  its  pardon  :  '•  0  Lord,  j)ardon  mine 
iniquity,  for  it  is  great."    Of  this  ground  of  encourage- 


SERMOX    II.  63 

ment  for  the  vilest,  multitudes  have  availed  them- 
selves, and  are  now  in  heaven,  celebrating  the  riches 
of  grace,  who  otherwise  had  sunk  down  in  despair  and 
perished  forever.  How  many  are  there — perhaps,  I 
am  addressing  some — »who  though  they  had  not  sinned 
as  Manasseh,  or  Saul  of  Tarsus,  yet,  from  their  over- 
whelming convictions,  had  conceived  it  scarcely  possi- 
ble that  they  could  be  saved,  have,  from  the  example 
of  such,  taken  courage,  and  made  their  way  to  the 
Saviour,  and  received  forgiveness.  Paul  himself  clearly 
intimates,  that  this  was  one  reason  why  God  had  mercy 
on  him,  who  regarded  himself  as  the  greatest,  the 
"  chief  of  sinners^  "  Howbeit,  for  this  cause  I  ob- 
tained mercy,  that  in  me  first  (chiefly),  or  pre-emi- 
nently, Jesus  Christ  might  show  forth  all  long-suffer- 
ing, for  a  pattern,  an  example  to  them  which  should 
hereafter  believe  on  him  to  life  everlasting;."  Yet  none 
of  these  things  are  the  true  grounds  of  forgiveness  in 
any  case. 

III.  To  show  what  that  ground  is,  is  the  last 
topic  of  this  discourse.  And  this  I  have  time  merely 
to  state.  Nor  is  more  necessary,  since  the  text  itself 
has  expressed  it  in  terms  which  cannot  be  misunder- 
stood :  "  For  thy  names  sahe,  0  Lord,  pardon  mine 
iniquity."  While  the  greatness  of  the  iniquity,  and  a 
deep  consciousness  of  it,  was  the  most  powerful  of  all 
reasons  why  David  should  apply  for  pardon,  he  was 
well  aware  that  pardon  could  not  be  granted  for  those 
reasons.     But  at  once  referred  that  act  to  God  himself. 


64  SERMON   II. 

No  conditions  which  God  might  prescribe — neither  the 
sinner's  repentance  nor  his  faith — could  divest  God  of 
his  sovereign  right  and  sole  prerogative,  to  exercise 
his  pardoning  mercy.  And  until  the  sinner  himself 
feels  this,  he  has  not  reached  that  point  of  surrender 
and  submission  to  God  which  insures  his  acceptance, 
and  secures  eternal  life.  A  word  or  two,  and  I  will  close. 
How  worthy  of  all  acceptation,  and  the  acceptation 
of  all,  then,  is  the  salvation  which  God  in  Christ  has 
provided  for  dying  sinners.  A  salvation  as  adequate, 
and  as  freely  offered  to  the  vilest  as  to  the  least  offender : 
the  salvation  of  the  one  as  consistent  with  all  the  per- 
fections of  God  as  of  the  other.  And  what  is  even 
7nore,  those  perfections  even  more  gloriously  displayed 
in  the  salvation  of  the  former  than  of  the  latter. 

While  eternal  life  is  thus  freely  offered,  and  under 
circumstances  of  encouragement  to  the  vilest — who 
amongst  us  will  dare  to  reject  its  offer  ?  There  is  not 
only  infinite  folly  in  refusing  it,  but  infinite  rashness 
and  temerity  in  not,  with  all  the  heart,  embracing  it. 
0,  what  an  aggravation  will  it  be,  even  in  hell  itself, 
to  the  mere  moralist,  to  the  naturally  amiable  youth, 
only  who  rest  their  hopes  on  their  morality  and  amia- 
bility, and  finally  perish,  as  perish  they  must,  if  they 
be  lost,  to  see  in  the  last  day,  as  see  they  then  will, 
multitudes  from  the  classes  of  the  vilest  of  our  race, 
on  the  right  hand  of  the  Judge,  while  they  will  be 
found  on  the  left.  So  said  that  Judge  himself  of  just 
such  characters,  while  he  tabernacled  in  flesh:  "Verily, 


SERMON   II.  65 

I  say  unto  j'oii,  that  the  7)?<&//ca??5  and  harlots  go  into 
the  kingdom  of  God  before  you,"  or,  rather  than  you. 
Who  can  conceive  the  anguish  of  soul  with  which  such 
will  go  away  to  perdition,  while  they  will  see  multi- 
tudes of  those  who  like  the  once  polluted,  but  washed 
and  sanctified  Ephesians,  ascend  with  the  Ptedeemer 
to  the  world  of  glory,  and  hear  their  song,  "  Unto  him 
that  loved  us  and  washed  us  from  our  sins  in  his  own 
blood."  Ah,  that  very  sight,  that  very  song,  will  of  itself 
make  a  dreadful  hell !     And  can  any  of  you  consent 

^Yill  any  of  you  dare  to  be  of  that  wretched  number  ? 

If  not,  repent  to-day  !  Repent  noio!  For,  remember, 
that  though  the  vilest  will  be  saved  on  repentance — 
the  least  offender — even  the  offender  in  one  point  only, 
if  that  were  possible,  will  perish  without  it.  But 
think  not  that  outward  ads  of  enormity  alone  consti- 
tute the  greatest  vileness  in  the  sight  of  God.  There 
can,  at  least,  be  no  greater  provocation  of  God's  wrath, 
than  to  remain  unmoved  and  unsubdued,  year  after 
year,  and  under  the  sound  of  the  Gospel.  No  greater 
sin  than  coolly  to  reject  Christ  and  his  salvation.  This 
it  is  to  array  oneself  among  his  crucifiers.  God  only 
knows  how  many  among  us  are  now  of  that  unhappy 
number.     But  a  few  days,  at  longest,  will  decide. 


III. 

THE  SINNER'S  PART  IN  THE  WORK  OF 
SAVING  THE  SOUL. 

"  Work  out  your  own  salvation  with  fear  and  trembling :  for  it  is  God 
which  worketh  in  you  both  to  will  and  to  do  of  his  good  pleasure." — Philip- 
PiAXS,  2  :  12,  13. 

This  passage  has  a  most  important  practical,  as  well 
as  a  no  less  important  doctrinal  meaning  and  bearing. 
Indeed,  the  doctrinal  and  practical  are  most  intimately 
and  essentially  connected.  Right  views — especially  of 
the  great,  fundamental  truths  of  the  Gospel,  the  charac- 
ter of  God,  the  condition  of  men,  the  relations  between 
them,  and  of  the  plan  of  salvation,  the  means  and  mode 
of  obtaining  and  securing  it — are  indispensable  to  all 
right  affections ;  and  hotli  right  views  and  right  affec- 
tions are  equally  indispensable  to  acceptable  obedience, 
or  a  proper  course  of  conduct.  The  former,  indeed,  may 
exist  without  the  latter;  but  the  latter  cannot  exist 
without  the  former — that  is,  there  may  be  right  views 
without  right  affections  or  true  obedience.  But  there 
can  be  neither  right  affections  nor  true  obedience  with- 
out right  views,  or  correct  doctrinal  belief.    . 

In  the  text,  the  Apostle  has  not  only  presented  these 


SEKMOX   III.  67 

things  in  the  closest  connection,  but  he  has  assigned 
the  doctrine  of  man's  absohite  dependence  on  God  as 
the  only  ground  of  encouragement  or  hope — the  all- 
efficient  cause  which  secures  the  accomplishment  of 
the  great  work  which  is  commanded,  viz.,  the  salva- 
tion of  the  soul.  "  Work  out  your  own  salvation  with 
fear  and  trembling :  for  it  is  God  which  worketh  in 
you  both  to  will  and  to  do  of  his  good  pleasure."  Here 
the  ground  of  encouragement — the  cause  which  secures 
the  performance  of  this  work,  and  consequently  the 
strongest  reason  or  motive  to  undertake  it  is,  that 
God  worketh  in  us  both  to  will  and  to  do, — enables  us 
to  perform  it.  And  it  is  not  sufficiently  considered 
that,  feeling  this  dependence  on  God,  this  is  a  work  in 
which  it  is  his  ^'  (jood  pleasure"  his  delight,  to  put 
forth  his  own  almighty  agency  to  secure  this  happy 
result.  Such  is  unquestionably  the  meaning  and  bear- 
ing of  these  important  words  in  the  text.  They  do 
not  express  his  sovereignty  merely,  although  it  is  an 
act,  indeed,  of  sovereign  grace,  which  he  may  exert  or 
withhold  as  he  pleases ;  but  it  is  his  pleasure  to  exert 
it.  And  Paul  assigns  this  as  the  reason  why  one  should 
exert  himself  to  work  out  his  own  salvation.  "Work 
out  your  own  salvation  with  fear  and  trembling :  for 
it  is  God  which  worketh  in  you  both  to  will  and  to  do 
of  his  good  pleasure."  It  is  not  God  who  icills  for 
the  sinner,  or  does  for  the  sinner;  but  he  inclines  and 
influences  the  sinner  himself  to  ivill  and  to  do.  That 
an  objection  should  ever  be  started  to  this  position,  this 


68  SERMON    III. 

infinitely  kind  and  condescending  interposition  of  God, 
— the  putting  forth  of  his  own  agency  over  the  per- 
verse will  of  man,  bringing  all  his  energies  to  this 
mighty  work, — is,  indeed,  the  strangest  of  all  the  sug- 
gestions of  a  depraved  heart,  and  may  well  complete 
the  proof  of  its  entire  depravity.  It  is,  at  best,  a  mere 
apology  for  doing  nothing  for  one's  self.  And  cer- 
tainly, he  who  dishelieves  his  entire  and  absolute  de- 
pendence on  God,  and  the  necessity  of  Jiis  agency  to 
influence  him  to  will  and  to  do,  "  in  order  to  the 
working  out  of  his  own  salvation,"  ought  to  put  forth 
all  his  poicers  to  accomplish  that  work  himself;  for, 
confessedly,  it  is  the  most  important  work  in  which  an 
immortal  soul  can  be  employed.  What  is  important, 
if  not  the  salvation  of  the  soul — if  not  to  avoid  endless 
misery  and  secure  endless  happiness,  the  one  or  the 
other  of  which  is  certain  ? 

The  following  are  the  general  topics  of  this  dis- 
course : 

I.  The  duty  of  working  out  our  own  salvation. 
a  "Work  out  your  own  salvation." 

1.  This  duty  arises  from  God's  most  exivess  com- 
mands, and  is  as  binding  as  God's  authority  can  make 
it.  It  is  addressed  to  us  in  our  individual  capacity : 
"Work  out  your  own  salvation."  The  same  command 
is  given  in  various  forms  of  expression  :  "  Cast  away 
from  you  all  your  transgressions,  and  make  you  a  new 
heart  and  a  new  spirit.  Turn  yourselves  and  live. 
Repent,  and  turn  yourselves  from  all  your  transgres- 


SERMON   III.  69 

sions,  so  iniquity  shall  not  be  your  ruin.  Strive  to 
enter  in  at  the  strait  gate."  These  are  mere  speci- 
mens. No  command  can  be  expressed  in  plainer  lan- 
guage ;  and  I  need  not  say  that  a  command  issuing 
from  proper  authority  (and  this  comes  from  God  him- 
self) implies  a  duty,  and  a  duty  as  binding  as  the  au- 
thority is  great. 

2.  It  is  a  duty,  because  it  involves  a  man's  highest 
interest.  There  are  no  interests  which  it  is  not  one's 
duty  to  sacrifice  when  they  come  in  competition,  or  at 
all  interfere  with  that  of  the  soul's  salvation — worldly 
possessions,  comforts,  friends,  and  life  itself.  There  is 
nothing  in  which  men  have,  and  feel  that  they  have,  a 
deeper  interest  than  in  these  things.  And  all  these 
are  to  be  cheerfully  given  up  if  they  stand  in  the  w^ay 
of  their  salvation.  So  has  the  Saviour  most  expressly 
decided. 

In  the  case  of  the  rich  young  nobleman,  Christ  made 
the  clieerfid  ahandonment  of  all  his  worldly  possessions 
the  very  condition  of  securing  treasure  in  heaven,  and 
of  being  his  disciple.  "  Go,  and  sell  that  thou  hast, 
and  give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven  ;  and  come  and  follow  me.  But  he  went  away 
sorrowful,  for  he  had  great  possessions." 

"  Whosoever  he  be  of  you  that  forsaketh  not  all  that 
he  hath,  he  cannot  be  my  disciple ;"  that  is,  of  course, 
when  this  is  required,  there  must  be  the  disposition  to 
do  it.  The  Saviour  sums  up  all  in  the  following 
strong  and  remarkable  terms :  "If  any  man  come  to 


70  SERMON    III. 

me  and  hate  not  his  father,  and  mother,  and  wife,  and 
children,  and  brethren,  and  sisters,  yea,  and  his  own 
life  also,  he  cannot  be  my  disciple."     That  is,  loves 
any  of  these  things  more  than  he  loves  Christ ;  or  is 
not  willing  to  part  with  all  these  for  heaven.     No  man, 
surely,  has  a  right  to  throw  away  or  needlessly  expose 
his  life.  There  is  nothing  which  he  will  not  readily  part 
with  to  save  it,  of  a  worldly  nature.     And  yet  he 
ought  cheerfully  to  part  with  it  to  save  his  soul.     For 
it  is  infinitely  more  valuable.     Its   salvation  is  one's 
highest  conceivable  interest.     Hence,  3.  The  work  of 
salvation  is  ones  oion.     "  Work  out  your  own  salva- 
tion."    Others,  in  various  ways,  may  aid   us   in  this 
work,  but  others  cannot  accomplish  it  for  us.     They 
may  entreat  and  beseech  us — they  may  pray  for  us — 
may  feel  and  express  the  deepest  anxiety  and  concern 
for  us.     But  all  their  entreaties,  and  prayers,  and  tears, 
and  efforts,  will  be  in  vain,  unless  we,  with  all  our 
hearts  and  energies,   engage   in  it  ourselves.     They 
cannot  repent  for  us — nor  believe  for  us — nor  obey  for 
us — any  more  than  be   saved   for   us.     They  cannot 
change  our  hearts.     Many,  no  doubt  are  depending  on  , 
others;  millions,  indeed,  on  what  they  suppose,    be- 
cause taught  to  believe  it,  to  be  the  siuylus  merit  of 
others,  beyond  what  is  necessary  to  secure  their  own 
salvation.     Vain,  and  infinitely  worse  than  vain  reli- 
ance.    But  there  are  others  besides  the  dupes  of  Ro- 
manism, who,  at  least,  are,  to  no  small  extent,  depend- 
ing on  others  for  salvation.     Many  a  child  is  thus  de- 


SERMON    III.  71 

pending  on  the  piety  of  his  parents.  Vain  dependence 
that.  It  is  ichoUij  a  i^crsonal  concern  ;  and,  therefore, 
every  one's  first  and  highest  duty. 

4.  Without  one's  own  highest  efforts  the  soul  will  be 
lost.  There  is  nothing  so  easy  as  to  lose  one's  soul. 
One  has  only  to  follow  his  strongest  inclinations — the 
impulse  of  his  wholly  depraved  nature — the  strongest 
current  of  his  feelings,  and  the  horrid  work  of  his 
eternal  ruin  is  accomplished.  He  has  but  to  remain 
indifferent  to  the  subject,  not  to  say  violently  opposed  to 
it,  and  the  soul  is  lost.  Even  more  than  this — without 
the  strongest  efforts  to  save  the  soul,  and  it  is  eternally 
lost !  Such  is  everywhere  the  plain  representation  of 
the  holy  Book.  Hear  Christ  himself:  "Wide  is  the 
gate,  and  hroad  is  the  way  which  leadeth  to  destruc- 
tion, and  many  there  be  which  go  in  thereat.  But 
strait  is  the  gate,  and  narrow  is  the  way  which  lead- 
eth unto  life,  and  few  there  be  that  find  it."  "  Strive 
to  enter  in  at  the  strait  gate  :  for  many,  I  say  unto  you, 
will  sceh  to  enter  in,  and  shall  not  be  able."  "  The 
kingdom  of  heaven  suffereth  violence,  and  the  violent 
take  it  by  force ;"  that  is,  the  strongest  effort  is  re- 
quired to  enter  the  kingdom  of  heaven.  And  the 
careless,  indifferent,  thoughtless  sinner,  is  as  certain  to 
lose  his  soul  as  the  infidel,  and  most  violent  opposer. 
Ah,  the  facilities  to  eternal  death  are  many  and  great. 
No  effort  is  required  to  render  perdition  certain.  The 
labor — the  effort — the  struggle  is  to  prevent  it.  There 
is  found  the  conflict — the  ten  thousand  difficulties — 


72  SERMON    III. 

the  warfare.  The  whole  course  of  the  sinner  is  to  be 
reversed.  He  must  hate  what  he  supremely  loved ; 
and  love  what,  with  all  his  heart,  he  hated.  He  must 
hate  his  sins,  and  love  God  and  holiness. '  And  hate 
sin  because  he  loves  God.  This  will  require  him  to 
cut  off  a  rigid  hand,  and  pluck  out  a  right  eye.  He 
must  lay  aside  every  weight,  and  the  sin  that  most 
easily  besets  him ;  break  up  the  most  confirmed  habits, 
and  form  their  opposites ;  abandon  the  society  of  wicked 
associates;  avoid,  as  far  as  possible,  places  and  scenes 
of  temptation,  and  carnal  gratification.  This  has  been 
the  course  of  all  who  are  entitled  to  the  character  of 
followers  of  the  Lord  Jesus  Christ.  Such,  too,  has  been 
the  commencement  of  that  course,  or  Divine  assistance 
cannot  be  expected — will  not  be  granted. 

What  then  is  a  duty — if  not  to  work  out  one's  own 
salvation  ?  What  duty  may  not  be  safely  neglected,  if 
that  of  saving  one's  soul  may  be  neglected  ?  The  word, 
duty,  has  no  meaning,  if  men  are  not  most  solemnly 
bound  to  put  forth  their  utmost  efforts  to  avoid  eter- 
nal death,  and  secure  eternal  life. 

II.  Another  general  topic  of  remark  is,  that  the  ac- 
complishment of  this  great  and  all-important  work  is 
placed  within  the  reach  of  us  all.  This  necessarily 
follows  from  the  fact  just  established,  that  it  is  the 
solemn  duty  of  us  all  to  work  out  our  own  salvation. 
Nor  is  the  truth  of  this  statement  abated,  nor  its  force 
at  all  weakened,  by  the  fact  of  its  greatness  or  its  diffi- 
culties.   It  is,  indeed,  the  mightiest  enterprise  ever  pro- 


SERMON    III.  73 

posed  to  man.  It  is  beset  with  difficulties  and  obstacles 
to  which  no  other  is  subjected.  And  yet  the  feeblest 
have  successfully  accomplished  it.  Indeed,  such  com- 
pose the  vast  majority  of  those  who  have  obtained  the 
prize,  and  secured  eternal  life.  The  child  has  done  it, 
while  the  man  of  giant  powers  has  failed — the  most 
iUiterate  has  succeeded,  while  the  philosopher  has 
come  short  and  perished.  And  this  is  just  the  repre- 
sentation of  the  Bible.  Hear  the  Apostle  Paul :  "  Ye 
see  your  calling,  brethren,  how  that  not  many  Avise  men 
after  the  flesh,  not  many  mighty,  not  many  noble  are 
called ;  but  God  hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise ;  and  God  hath  chosen  the 
weak  things  of  the  world  to  confound  the  things  which 
are  mighty :  and  base  things  of  the  world,  and  things 
which  are  despised,  hath  God  chosen,  yea,  and  things 
which  are  not,  to  bring  to  nought  things  that  are,  that 
no  flesh  should  glory  in  his  presence."  The  reason  of 
this,  the  Apostle  had  just  previously  assigned.  "  We 
preach  Christ  crucified,  unto  the  Jews  a  stumhling- 
block,  and  unto  the  Greeks  foolishness :  but  unto  them 
that  are  called,  both  Jews  and  Greeks,  Christ,  the 
power  of  God  and  the  wisdom  of  God;  because  the 
foolishness  of  God  is  wiser  than  men;  and  the  weak- 
ness of  God  is  stronger  than  men."  In  the  text, 
too,  he  has  given  the  reason  why  any  succeed  in  work- 
ing out  their  own  salvation.  "  Work  out  your  own 
salvation  with  fear  and  trembling.  For  it  is  God 
which  worketh  in  you  both  to  will  and  to  do  of  his 


74 


SERMON    III. 


good  pleasure."  This  is  the  only  ground  of  encour- 
agement for  any  of  our  fallen  race — the  only  founda- 
tion of  hope  that  any  soul  is  to  be  saved.  And,  surely, 
it  is  ground  sufficient. 

When  we  reflect  on  our  depravity — the  enmity  of 
the  natural  heart  to  God  and  to  holiness — our  utter 
aversion  to  the  very  plan  and  only  method  of  our  salva- 
tion, and  consequently  our  helplessness  ;  what  higher, 
what  other  encouragement  could  we  have  or  wish, 
than  the  blessed  assurance  that  God  worketh  in  us 
both  to  will  and  to  do  of  his  good  pleasure  ?  Why 
object  to  that  only  and  all-sufficient  aid  ?  Who  will  over- 
come the  sinner's  indisposition — who  change  his  will, 
if  not  God  ?  The  sinner  himself  will  not  do  it.  This 
were  an  absurdity.  If  left  to  himself  he  must  inevita- 
bly perish.  For  there  is  no  truth  better  supported  by 
universal  observation  and  experience,  than  that  which 
the  Saviour  uttered  when  he  said,  "  Ye  loill  not  come 
unto  me,  that  ye  might  have  life."  The  work,  then,  is 
a  feasible  one.  If  God  undertake  it,  it  must  be  accom- 
plished. There  are  difficulties  which  men  cannot  over- 
come. But  it  should  be  borne  in  mind,  that  this  ne- 
cessary influence  of  his,  is  not  the  ivorh  itself.  It  is 
essential  to  its  accomplishment ;  but  it  is  not  the  per- 
formance itself.  It  is  not  God  acting  in  the  sinner's 
stead.  It  is  not  his  toilling  for  us.  It  is  the  mans 
oicn  loill  and  his  own  act.  But  God  influences  him 
both  to  will  and  to  do,  of  his  good  pleasure.  This  is 
the  practical  import  of  our  text,  and  the  great  leading 


SERMON    III.  75 

thought  in  it.  The  command  is  directly  addressed  to 
the  absolutely  dependent  creature :  "  Work  out  your 
own  salvation  with  fear  and  trembling ;"  and  as  sin- 
ners would  not  do  that — as  they  would  not  change 
tlieir  own  hearts — as  they  are  utterly  opposed  to  the 
whole  work,  the  AjDostle  immediately  adds,  for  their 
encouragement  and  only  hope  :  "  For  it  is  God  which 
Avorketh  in  you,  both  to  will  and  to  do  of  his  good 
pleasure."  He  can  do  it;  and  do  it  consistently  with 
the  freest  exercise  of  all  their  powers.  They  shall  cJioose 
to  do  it.  They  shall  ici/l  it.  The  work  is  theirs :  but 
"  God  worketh  in  them  both  to  will  and  to  do,  of  his 
good  pleasure."  And  they  will  and  act  as  freely  as 
though  all  were  self-orig mated,  and  no  foreign  influence 
exerted. 

III.  A  most  important  practical  topic  here  presents 
itself  We  propound  it  in  the  form  of  a  question  :  for 
in  that  form  it  often  presents  itself  to  the  mind  of  a 
serious  inquirer,  who  desires  to  know  what  he  must  do 
to  be  saved.  This  question  is,  How  shall  one  work  out 
his  own  salvation  ?  How  shall  he  begin  this  mighty 
work  ?  The  text  answers  this  question.  It  refers  to 
the  very  starting-point.  It  gives  the  onlf/  satisfactory 
answer. 

But  before  I  make  this  application  of  the  text  to  the 
particular  point,  there  are  a  few  things  to  be  premised. 

It  is  implied  that  the  inquiry  here  made  is  honestly 
made  :  is  put  in  good  faith  :  is  seriously  propounded. 

It  implies,  moreover,  a  disposition  and  a  purpose  to 


76  SERMON    III. 

pursue  the  proper  course  when  discovered.  The  salva- 
tion of  the  soul  is  regarded  as  a  most  important  matter. 
There  is  the  conviction,  though  it  may  not  be  as  deep 
as  it  should  be,  that  the  soul  is  exposed  to  danger — is 
liable  to  be  lost;  that  its  salvation  must  be  secured  in 
time,  or  never  secured :  and  that  its  eternal  destiny 
may  any  moment  be  unchangeably  fixed.  Every  ra- 
tional, reflecting  being  must  necessarily  come  to  these 
conclusions,  though  they  may  be  very  coolly  drawn. 
This  requires  no  special  Divine  influence.  The  exer- 
cise of  those  powers  of  mind  with  which  the  Creator 
has  endowed  men,  if  directed  to  this  subject,  and  which 
they  can  be  as  well  as  to  any  other,  is  sufficient  for 
this.  They  can  go  even  beyond  this.  They  can  so 
far  impress  these  admitted  truths,  these  rational  con- 
victions on  their  minds,  as  to  awaken  some  feeling — 
some  sense  of  danger.  They  can  do  this  in  regard  to 
their  immortal  souls,  as  well  as  to  their  dying  bodies — 
their  eternal,  as  to  their  temporal  concerns.  It  were, 
indeed,  but  reasonable  to  feel  far  more  deeply  in 
regard  to  the  former  than  to  the  latter.  Serious  re- 
flection may  produce  even  concern  and  anxiety.  This 
process  is  not  only  natural  but  easy.  But  this  falls 
short,  promising  as  it  may  be,  of  what  is  requisite  to 
authorize  any  strong  expectation  of  final  success. 
There  are  few  of  any  candor  or  reflection  under  the 
light  of  the  Gospel,  who  are  not  often  the  subjects  of 
such  impressions,  but  who  give  no  evidence  of  evange- 
lical repentance,  and  who  do  not  themselves  believe 


SERMOX    III.  77 

tliat  tbcy  are  Christians.  But  many  arc  not  satisfied 
-with  such  a  condition;  and  though  the  subjects  of  in- 
creased conviction,  and  not  unfrequently  to  a  painful 
degree,  still  desire  to  feel  more  deeply.  They  are  not 
satisfied  with  slight  convictions.  And  it  is  often  desi- 
rable and  necessary  that  they  should  be  deepened.  It 
is  not  that  there  is  anything  holy  in  the  pains  of  a 
wounded  spirit.  It  is  not  that  God  takes  any  pleasure 
in  them ;  or  that  they  awaken  his  compassion  or  pity 
to  higher  degrees.  But  because,  without  a  painful 
conviction  of  the  odious  nature,  and  immense  evil  of 
sin,  we  shall  not  hate  and  renounce  it :  and  without  a 
deep  and  painful  conviction  of  our  lost  and  perishing 
condition,  we  shall  not  apply  to  Christ,  and  cast  our- 
selves wholly  upon  him  for  pardon  and  salvation. 
And  short  of  this  there  is  no  salvation  for  us.  This  is 
the  necessary  and  all-important  point  to  be  gained. 
That  reached,  and  there  is  the  evidence  that  the  good 
work  is  begun  :  the  proof  that  one  has  begun  to  ^^  work 
out  his  own  salvation,"  and  the  proof,  too,  that  it  is 
under  the  influence  of  "  God  who  worketh  in  him  both 
to  will  and  to  do  of  his  good  pleasure."  The  turning- 
point,  therefore,  is  an  unreserved  surrender  to  God, 
from  a  thorough  conviction  of  utter  helplessness  and 
hopelessness,  short  of  such  a  surrender.  But  to  reach 
that  spot — that  turning-point  is  the  difficulty.  For, 
no  sooner  is  that  reached,  than  one  of  two  things  must 
necessarily  follow  :  either  despair,  or  a  cheerful  yield- 
ing up  of  all  to  the  Lord  Jesus  Christ. 


78  SERMON'    HI. 

But  the  question  returns,  and  is  the  very  question 
which  ahnost  every  serious  inquirer  puts,  How  is  that 
spot  to  be  reached,  where,  from  a  conviction  of  utter 
hopelessness  and  helplessness,  the  sinner  surrenders  to 
Christ,  and  with  all  cheerfulness  and  eagerness  reposes 
itself  in  the  arms  of  sovereign  mercy  ?  There  is  but 
one  way,  and  that  is  by  the  application  of  God's  holy 
law  to  tlie  heart  and  life.  "  By  the  law  is  the  know- 
ledge of  sin."  This  was  Paul's  course.  He  found  it  a 
way  of  death  and  terror  ;  for  by  it  he  was  slain.  He 
found  himself  cut  off  from  all  hope.  It  filled  him  with 
alarm.  He  saw  and  felt  that  by  that  law  he  was  con- 
demned. He  was  filled  with  fear,  and  he  trembled. 
The  course  is  the  same  now,  and  is  prescribed  by  his 
inspired  pen  in  the  text,  "  Work  out  your  own  salva- 
tion with  fear  and  trembling." 

Let,  then,  the  awakened  or  thoughtful  sinner,  or 
any  individual  who  honestly  desires  to  know  his  true 
condition  and  his  prospects  for  eternity,  and  to  know 
what  he  must  do  to  be  saved,  carefully  examine  the 
law  of  God.  Let  him  take  his  stand  at  the  foot  of  the 
Mount  whence,  from  its  blazing  tops,  it  issued  from 
the  mouth  of  the  Almighty  and  Holy  Lawgiver.  Let 
him  attentively  read  the  awful  comments  of  that  Law- 
giver scattered  throughout  his  inspired  Statute  Book, 
to  learn  its  reasonableness,  its  holiness,  its  goodness, 
its  perfect  adaptedness  to  secure  man's  best  good  and 
highest  happiness ;  its  spirituality,  laying  its  claims 
and  asserting  its  demands  on  the  very  springs  of  all 


SERMON    III.  79 

moral  actions;  not  limited,  as  all  human  laws  neces- 
sarily must  be,  to  outward  acts,  to  overt  violations, 
but  reaching  to  every  thought,  desire,  and  feeling; 
demanding  absolute  perfection,  —  and  then  honestly 
and  impartially  compare  his  heart  and  life  with  that 
standard.  This  done,  let  him  turn  to  its  awful  sanc- 
tion, its  terrible  penalties,  the  eternal  punishment  de- 
nounced for  each  and  every  violation,  in  thought  and 
feeling,  and  word  and  deed, — and  he  that  does  not 
fear  and  tremble,  deserves  not  the  character  of  a  serious 
and  reflecting  person. 

0 !  who  can  stand  the  test,  or  bear  the  scrutiny  ? 
What  heart  but  must  quake?  Who  indulge  the  slight- 
est hope  at  the  bar  of  justice — the  justice  of  the  in- 
finitely holy  God  ?  And  who,  in  such  a  condition, 
could  consent  to  remain  a  moment  in  it,  when  he  hears 
the  glad  news,  the  heart-cheering  tidings,  that  provision 
has  been  made  to  relieve  the  justly-condemned  sinner 
from  the  penalties  of  God's  violated  laws,  and  raise  the 
soul  to  purity  and  peace,  and,  ultimately,  to  endless 
happiness  ?  When,  feeling  himself  cut  off  from  every 
other  resource,  from  everj'  other  help  and  hope,  he 
casts  himself  on  that  provision,  submits  to  God,  trusts 
alone  in  Jesus  Christ, — tJien,  and  not  till  then,  has  he 
begun  to  work  out  his  ow^i  salvation.  All  other  work 
is  but  adding  to  the  desperateness  of  his  condition  ;  is 
increasing  the  weight  of  his  condemnation  ;  is  as  sinful 
as  it  will  prove  in  vain.  It  is  distrusting  the  Saviour; 
it  is  rejecting  his  proffered  mercy ;  it  is  refusing  to  ac- 
cept his  assistance ;    it  is  questioning  the  sincerity  of 


80  SERMON    III. 

his  invitations,  the  truth  of  his  declarations,  the  effi- 
cacy of  his  blood,  the  merit  of  his  death.  And  how 
are  these  views  of  the  perfect  holiness  of  God's  law,  its 
inviolable  justice,  and  the  sinner's  desert,  set  forth  by 
the  Saviour,  when  he  offered  himself  a  sacrifice  to  its 
demands,  in  the  sinner's  stead,  on  the  cross !  How 
must  his  death  deepen  our  impressions  of  the  exceed- 
ing sinfulness  of  sin,  and  the  righteousness  of  the  sin- 
ner's doom  to  eternal  misery  !  Nor,  indeed,  less  con- 
spicuous the  compassion,  the  mercy  and  love  of  God 
and  the  Lord  Jesus  Christ;  the  willingness — yea,  desire, 
that  sinners  would  avail  themselves  of  it,  and  be  saved. 

And  I  trust  there  are  some  here  who  are  disposed 
to  avail  themselves  of  it ;  who,  feeling  their  sinfulness 
and  just  condemnation,  and  their  utter  helplessness, 
are  willing  to  take  GocVs  metliod  to  secure  the  salvation 
of  their  souls;  to  commit  them  to  the  Saviour.  If 
their  convictions  are  deep  enough  to  show  them  and 
make  them  feel  the  peril  of  their  condition,  and  that 
all  their  help  and  hope  are  in  Christ,  let  them  delay 
no  longer  to  place  themselves  in  his  hands — to  yield 
all  to  him.  If  their  impressions  are  not  deep  enough, 
he  will  deepen  them.  Their  painful  doubts  he  will 
banish ;  their  fears  will  give  place  to  confidence  ;  their 
trembling  to  calmness  and  peace.  "  God  will  work  in 
them  both  to  n^ill  and  to  do  of  his  good  pleasure."  All 
their  impressions  before  that  step  is  taken,  and  which 
they  desire  to  have  deepened,  will  only  deepen  their 
despair,  and  be  all  imavailing  agony. 

The  end  of  mere  conviction  is  to  show  the  sinner 


SERMON    III.  SI 

his  real  state  and  condition,  his  helplessness  and  hop.3- 
lessness,  and  constrain  him  to  throw  himself  on  Divine 
mercy,  and  yield  all  into  the  hands  of  the  Saviour. 
But  this  the  sinner  will  not  see  and  feel  until  the  law 
of  God  is  applied  in  all  its  extent,  and  spirituality,  and 
terrible  denunciations.  He  must  hear  its  curses,  and 
feel  that  he  is  justly  exposed  to  experience  them,  or  he 
will  never  listen  to  the  sweet  accents  of  mercy ;  he 
must  be  cut  off  from  all  hope  in  himself,  or  he  will 
not  rest  it  alone  on  Christ.  This  is  the  office  of  the 
law  and  the  end  of  conviction. 

And  now,  although  I  have  had  special  reference  to  a 
particular  class  of  my  hearers  in  most  of  the  foregoing 
remarks,  they  are  appropriately  addressed  to  all.  All 
have  an  equal  concern  in  the  great  object  proposed. 
All  must  be  brought  to  this  state,  or  there  is  no  salva- 
tion for  them.  As  rational  and  accountable  beings, 
and  free  moral  agents,  you  are  all  most  reasonably 
commanded  to  "work  out  your  own  salvation  with 
fear  and  trembling." 

The  possession  of  these  endowments  makes  you  the 
proper  subjects  of  this  command ;  and  it  surely  is  no 
abatement  of  its  appropriateness  or  its  force,  that 
"  having  eyes  you  see  not,  and  having  ears  you  hear 
not,"  but  an  aggravation  of  your  guilt.  With  all  the 
authority,  therefore,  and  in  the  name  of  Ilim  who 
holds  the  eternal  destiny  of  the  soul  in  his  hands,  I 
reiterate  the  command  in  the  text,  "  Worlc  out  your 
own  salvation  with  fear  and  trembling." 

6 


IV. 


THE  IMPENITENT   SINNER'S  CASE  HOPE- 
LESS—HIS PROSPECTS  CONSIDERED. 

".Having  no  hope." — Ephesians  2:12. 

The  Apostle  is  here  addressing  the  Ephesian  Chris- 
tians with  reference  to  their  former,  unconverted  state. 
True,  that  state  was  one  of  gross  heathenism.  But 
the  truth  of  the  declaration  admits  no  abatement  from 
that  circumstance ;  nor  from  any  external  circum- 
stances in  which  sinners  may  be  placed.  Indeed, 
their  total  ignorance  of  Christ  and  his  Gospel  was 
rather  a  p«??ia^io«.  than  an  aggrai'cdion  of  their  guilt 
and  peril.  At  least,  the  weight  of  condemnation  is 
increased  in  proportion  to  the  light  possessed  but  re- 
sisted ;  the  means  of  salvation  enjoyed  yet  abused. 
This  is  abundantly  established  by  the  express  word  of 
God,  and  accords  with  the  decision  of  reason — results, 
mdeed,  from  the  whole  moral  nature  of  man. 

But  these  points  are  not  involved  in  the  declaration 
of  the  text.  It  is  a  broad  declaration,  under  which  is 
embraced  the  impenitent  of  all  classes  and  conditions. 
It  is  true  of  every  impenitent  sinner,  every  individual 


SERMON    IV.  83 

who  is  not  a  true  Christian,  that  he  has  no  hope — and 
that,  too,  in  the  very  sense  in  which  the  Apostle  meant 
to  be  understood  when  referring  the  Ephesian  Chris- 
tians to  their  former  unconverted  condition. 

The  following  inquiries  present  the  order  of  remarks 
to  be  submitted : 

I.  What  is  meant  by  the  Apostle  by  having  no 
hope  ? 

II.  TT7//y  are  the  impenitent  without  hope?     And 

III.  What  are  their  prospects  while  they  remain 
impenitent  ? 

These  are  questions  of  great  simplicity.  Their  an- 
swers shall  be  equally  so. 

I.  What  is  meant  by  the  Apostle  by  having  no 
hope  ? 

He  surely  did  not  mean  that  those  Ephesians,  when 
in  their  unconverted  state,  had  no  purpose,  no  expec- 
tation of  future  happiness  ?  Their  very  idolatry  proved 
the  contrary.  All  their  rites  and  ceremonies  were  in- 
tended to  secure  the  favor  of  their  idol  gods,  on  whom 
they  supposed,  though  vainly,  their  eternal  well-being 
depended.  This  was  their  object,  and  it  inspired  them 
with  hope.  Nor  is  it  otherwise  with  any  other  sinner, 
however  vile,  who  believes  or  fears,  or  has  any  appre- 
hension of  a  future  state  of  existence,  and  especially 
one  of  reward  and  punishment,  an  instinct  interwoven 
in  man's  very  nature. 

In  the  broad,  unqualified  meaning  of  the  term,  eVery 


84  SERMOX   lY. 

man  hopes  to  be  liappy  in  eternity.  The  absence  of 
all  hope,  in  this  sense,  and  on  this  subject,  were  utter 
desjjair — despair  which  could  not  be  concealed  nor  dis- 
guised. It  would  be  depicted  on  the  very  countenance 
of  every  sinner.  The  Apostle,  then,  did  not  mean 
this  :  universal  experience  would  contradict  him.  The 
Scriptures  speak  of  different  kinds  of  hope.  There  is 
the  hope  of  the  hypocrite,  which  shall  perish — a  hope 
that  is  as  the  spider's  web;  and  there  is  the  hope  wdiich 
maketh  not  ashamed,  which  is  as  an  anchor  to  the 
soul,  both  sure  and  steadfast,  entering  into  that  within 
the  veil — which  takes  hold  of  heaven  itself  with  a  firm 
and  unyielding  grasp.  Such  a  hope  is  sustained  by 
appropriate,  relevant,  and  solid  evidence.  Its  basis  is 
God's  truth,  seen  and  felt,  in  its  sanctifying  power.  In 
a  word,  it  rests  on  the  experience  of  regenerating  grace. 
All  other  hope  is  mere  presumption.  Christ  has  ex- 
pressly said,  "  Except  a  man  be  born  again,  born  of  the 
Spirit,  he  cannot  see  the  kingdom  of  God;"  "Without 
holiness,  no  man  shall  see  the  Lord ;"  i.  e.,  in  peace — 
cannot  be  saved.  Holiness  is  the  effect  and  fruit  of 
regeneration.  Now,  where  this  fruit  is  not  produced 
and  seen,  there  is  no  true  hope  of  salvation :  there 
is  no  qualification  for  heaven.  Where,  then,  is  the 
ground  of  expectation  —  of  hope?  This  is  what  is 
meant  by  "having  no  hope."  And  I  need  not  say 
this  is  utterly  inconsistent  with  impenite^ice,  however 
accompanied  with  much  that  is  amiable  and  naturally 
lovely  or  praiseworthy  among  men,  or  even  externally 


SERMON    IV.  85 

conformed  to  God's  own  requirements.  There  is  often 
much  of  all  this  where  there  is  no  true  holiness,  and 
consequently,  no  valid  hope  of  eternal  life.     But 

II.   Why  are  the  impenitent  without  hope  ?     I  an- 
swer, because : 

1.  They  are  under  condemnation.  This  is  the  con- 
dition, by  nature,  of  all  the  human  race.  With  a  just 
and  holy  God,  this  is  necessarily  consequent  on  sin  ; 
and  the  whole  world  lieth  in  sin  and  wickedness. 
There  is  but  one  way  by  which  this  just  condemnation 
can  be  lifted  from  the  soul,  by  which  the  sinner  can 
be  recovered  from  this  state  ;  and  that  way  is  fiiith  in 
Jesus  Christ.  So  has  he  expressly  taught :  '•  He  that 
believeth  on  him  is  not  condemned  ;  but  he  that  be- 
lieveth  not  is  condemned  already,  because  he  hath  not 
believed  in  the  name  of  the  only  begotten  Son  of 
God  ;"  "  He  that  heareth  my  word,  and  believeth  on 
him  that  sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation,  but  is  passed  from  death  unto 
life." 

I  need  not  say  that  a  state  of  condemnation  ex- 
cludes all  solid  hope,  while  that  condemnation  exists. 
True,  indeed,  this  is  not  always  so  under  human  go- 
vernments. A  pardoning  power  exists,  and  is  often 
exercised  towards  a  criminal  justly  condemned  to 
death  ;  and  all  hope  of  such'  clemency  is  seldom  ex- 
tinguished till  the  moment  of  execution.  But  this 
arises  from  the  imperfection  of  all  human  institutions. 
Such  an  interposition  is  a  suspension  of  justice — an 


86  SERMON   IV. 

essential  ingredient  in  a  perfect  government  such  as 
God's.  This  is  a  good  reason  why  an  impenitent  sin- 
ner has  no  hope.  He  is  under  law,  and  the  language 
of  the  law  is,  "  Cursed  is  every  one  that  continueth 
not  in  all  things  written  therein." 

2.  We  might  add,  as  a  distinct  consideration,  al- 
though implied  in  what  has  already  been  said,  that 
God  has  expressly  declared  that  there  is  no  hope  for 
an  impenitent  sinner,  while  he  remains  impenitent. 
The  text  is  such  a  declaration  :  "  Having  no  hope." 
As  already  shown,  these  words  are  of  universal  applica- 
tion to  sinners,  while  impenitent.  And  I  need  only 
remark  farther,  under  this  head,  that  a  valid  hope  is 
everywhere  spoken  of  in  this  Book,  as  a  fruit  of  God's 
special  grace.  The  passages  are  too  numerous,  and 
must  be  too  familiar  with  every  reader  of  the  Bible, 
on  this  point,  to  require  particular  reference. 

3.  This  is  the  experience  of  all  who  become  Chris- 
tians. There  is,  invariably,  an  abandonment  of  every 
other  hope  of  salvation  than  that  which  is  founded  on 
Christ  alone,  evidenced  by  a  cordial  belief  in  him,  and 
reliance  on  his  merits.  Every  man  who  seriously  be- 
lieves in  a  future  state  of  existence,  and  expects  or 
fears  to  meet  his  Maker  in  judgment,  has  placed  his 
hope  of  receiving  his  approbation  on  some  ground  or 
other:  some  on  their  morality — their  good  works — - 
the  correctness  of  their  views — their  professions  and 
external  observances :  others  even  on  their  compara- 
tive freedom  from  vices  and  the  grosser  sins — and 


SERMON    IV.  87 

others  still,  on  the  indiscrhninatc  and  universal  exer- 
cise of  Divine  mercy.  But  whatever  the  ground  on 
which  they  have  placed  their  hopes,  the  true  convert 
abandons  them  all.  Regenerating  grace  sweeps  them 
all  away.  They  are  often  the  last  things  that  are 
yielded.  And  there  is  nothing,  perhaps,  even  with 
the  true  Christian,  to  which  he  so  tenaciously  clings, 
as  some  merit  of  his  own  ;  something  in  or  of  himself 
wdiich  affords  some  plea  of  recommendation  to  the 
Divine  favor.  This  is  that  legal  spirit,  as  it  is  called, 
which,  with  multitudes,  at  least,  seems  to  require 
grace  and  death  combined  to  extinguish. 

Again,  there  is  no  hope,  because  there  is  no  qualiji- 
catlon  for  heaven.  It  were,  indeed,  no  kindness — no 
favor  to  the  impenitent  sinner  to  admit  him  to  that 
holy  place.  The  hosannahs  of  the  glorified  would  fill 
him  w^ith  ineffable  agony.  The  full  displays  of  the 
Divine  excellence  would  only  act  on  his  unrestrained 
enmity.  Sin  must  be  hated  before  holiness  can  be 
loved.  It  is,  therefore,  no  arbitrary  determination, 
that  "  without  holiness  no  man  shall  see  the  Lord." 
It  is  not  an  arbitrary  requirement  or  condition,  "  Ye 
must  be  born  again :  for  except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."  This  is 
an  essential  prerequisite  to  the  enjoyment  of  heaven. 
There  is  no  happiness  or  even  satisfaction  on  earth, 
where  there  is  no  congeniality  of  feeling  with  the  cir- 
cumstances in  which  one  is  placed.  But  in  a  world 
where  all  resources  are  cut  off — where  the  glories  of 


88  SERMON    IV. 

God  ill  one  full  and  ceaseless  blaze  pour  forth  upon  the 
soul — if  the  soul  is  not  fitted  to  receive  them,  there 
can  be  only  misery. 

III.  AVhat  are  the  i^rospeds  of  sinners  "while  impeni- 
tent, who  have  no  hope,  and  shall  die  so  ?  In  answer- 
ing this  inquiry,  let  us  pass  beyond  the  limits  of  this 
life — the  consolation  and  support  of  a  Christian  hope 
under  the  trials  and  perplexities  incident  to  our  pre- 
sent state,  and  even  in  the  last  conflict,  when  that 
alone  can  sustain  the  spirit  just  entering  the  world  of 
spirits.  In  this  world  the  vilest  are  seldom  cut  off 
from  all  resources.  Utter  despair  seldom  commences 
here.  The  world  can  sometimes  drown  when  it  can- 
not satisfy.  It  has  power  to  harden  and  stupify. 
There  is  the  quiet  of  a  seared  conscience.  But  let  us 
pass  to  the  period  when  all  these  resources  will  fail — 
when  the  absorbing  or  benumbing  influence  of  the  ob- 
jects of  sense  and  time  shall  cease.  That  period  at 
farthest  is  the  moment  of  death.  Though  all  then. is 
solemn  and  awful  reality,  yet  so  far  as  revelation  has 
made  the  disclosure,  and  announced  the  doom  of  the 
finally  impenitent,  Ave  may  even  now,  in  prospect, 
contemplate  that  doom  as  certain.  To  that  point  let 
us  now  send  our  thoughts. 

1.  They  will  forever  be  excluded  from  heaven. 
And  were  this  all,  what  a  doom  !  AYhat  is  heaven? 
We  can  here  know,  indeed,  but  little  of  it.  We  know, 
however,  that  it  is  the  only  world  of  happiness.  What- 
ever of  God's  works  shall  remain,  as  places  of  resi- 


SERMON   IV.  89 

deuce  for  holy  beings,  whether  of  our  race  or  any 
other,  when  tliis  earth  is  melted,  and  these  visible 
heavens  shall  have  passed  away,  if  remain  they  will, 
they  are  but  so  many  mansions  in  God's  house,  pre- 
pared for  those  who  love  and  serve  him.  All  will 
constitute  but  one  world  of  happiness.  Not  a  portion 
of  it,  however,  will  a  finally  impenitent  sinner  ever 
enter.  He  possesses  no  qualifications  for  such  a  place 
— no  taste  for  its  joys.  He  could  join  in  no  song  that 
is  there  sung.  How  could  he  see  Him,  of  whom  he 
here  disliked  to  hear  ?  How  adore  Him  whom  here  he 
set  at  nought  ?  All  the  sources  and  occasions  of  rap- 
ture to  the  Redeemer  would  but  increase  his  misery. 
And  yet  there  is  no  other  place  of  happiness  in  all  the 
universe  of  God.  No  other  world,  where,  as  here,  any 
object — any  employment  can  be  found  to  minister  to 
his  depraved  desires — to  take  his  thoughts  off  from 
himself  0,  what  a  loss  is  the  loss  of  heaven!  "What 
a  condition  for  an  immortal  soul,  furnished  with  every 
capacity  for  endless  and  ever-increasing  happiness !  I 
repeat,  were  exclusion  from  heaven  all — what  a  condi- 
tion— what  a  doom  for  such  a  being,  of  such  powers 
and  capacities — and  once,  once  of  such  prospects — such 
opportunities — such  means — yea,  such  facilities  for  the 
possession  and  enjoyment  of  heaven  !  Here,  too,  in 
this  connection,  a  new  train  of  thought  will  spring  up 
to  induce  their  misery — their  foolish  and  criminal  mis- 
improvement  and  abuse  of  the  means  once  possessed, 
of  securing  that  unspeakable  happiness  from  which 


90  SERMON    IV. 

they  are  forever  debarred.  The  thought,  how  near 
the  kingdom  of  God  came  to  them,  and  they  refused  to 
enter  in. 

2.  They  will  be  forever  seimraied  from  all  their 
j)ioiis  friends.  Piety  is  not  always  a  bar  to  the  exer- 
cise of  the  warmest  natural  affections  of  sinners  toward 
those  who  possess  it.  It  is  not  piety  itself,  however, 
which  calls  forth  their  love  to  their  pious  relatives  and 
friends.  This,  for  its  own  sake,  is  no  recommendation 
with  one  who  is  himself  destitute  of  piety.  Alas,  how 
often  has  it  proved  the  occasion  of  bitter  feelings  and 
violent  opposition  !  Ah,  how  often  has  the  declaration 
of  our  Saviour  been  verified,  "  A  man's  foes  are  they 
of  his  own  house  !"  Yet,  these  instances  are  compara- 
tively few.  Various  causes  may  contribute  to  a  favor- 
able effect  on  irreligious  friends.  It  has  not  unfre- 
quently  been  their  boast  even,  that  their  relatives  were 
devoted  Christians.  Many  a  parent  has  made  this 
boast  of  his  children,  and  many  a  husband  of  his  wife. 
Men  who  are  destitute  of  religion  cannot  but  see,  and 
multitudes  have  the  honesty  and  frankness  to  acknow- 
ledge, ihQ  improvement  of  moral  character  which  reli- 
gion produces  in  their  Christian  relatives ;  for  true 
religion  never  fails  to  produce  this  effect.  It  makes 
its  possessor  better  in  all  the  relations  of  life.  A  thou- 
sand restraints,  too,  operate  to  repress  even  the  natural 
enmity  of  the  heart  towards  God,  his  religion,  and  his 
friends. 

And  here  it  ought  not  to  pass  without  notice,  that 


SERMON    IV.  91 

the  friendsliip  of  the  world,  even  though  it  be  enmity 
with  God,  is  often,  ay,  too  often,  conciliated  by  the 
too  ready  yielding  of  Christians  to  the  maxims,  and 
customs,  and  fasJiions,  and  follies  of  the  world.  While 
some,  alas !  may  indulge  in  these  things  from  their  own 
too  great  fondness  for  them,  the  irrepressible  prompt- 
ings of  their  own  hearts,  others  err  from  a  mistaken 
judgment  and  a  desire  of  exerting  a  greater  and  better 
influence  over  their  irreligious  friends.  But  let  it  be 
remembered  that  Christians  gain  nothing  by  such  com- 
promises, nor  the  cause  which  they  profess  to  espouse. 
No,  not  even  in  the  estimation  of  the  votaries  or 
friends  of  the  world.  There  is  no  gain,  surely,  where 
God's  favor  is  forfeited,  and  the  Saviour  and  the  Spirit 
grieved.  For  "  the  friendship  of  the  world  is  enmity 
with  God ;"  "  For  all  that  is  in  the  world,  the  lust  of 
the  flesh,  and  the  lust  of  the  eye,  and  the  pride  of  life, 
is  not  of  the  Father." 

But  to  return  from  this  digression — if,  indeed,  it  be 
one.  Whatever  the  ground  or  the  degree  of  attach- 
ment and  affection  between  a  believer  and  an  unbe- 
liever, death  dissolves  every  such  bond,  and  is  the 
moment  when  commences  an  endless  separation. 
They  will  meet,  indeed,  at  the  general  judgment. 
3Ieet  did  I  say  ?  Yes,  all  will  be  tJiere,  of  every  gene- 
ration and  every  kindred.  Friends  and  enemies,  of 
each  other  and  of  God,  will  be  there.  But  call  you 
that  a  7neeting  of  friends  of  each  other,  but  divided  into 
friends  and  enemies  of  God,  on  earth  ?    Hear  what  the 


92  ^     SERMON   lY. 

Judge  himself  has  said  with  reference  to  it:  "When 
the  Son  of  man  shall  come  in  his  glory,  and  all  the 
holy  angels  with  him,  then  shall  he  sit  upon  the 
throne  of  his  glory :  and  before  him  shall  be  gathered 
all  nations ;  and  he  shall  separate  them  one  from 
another,  as  a  shepherd  divideth  his  sheep  from  the 
goats  :  and  he  shall  set  the  sheep  on  his  right  hand, 
but  the  goats  on  the  left."  Again  I  ask,  call  you  that 
a  mect'uKj  of  those  who  w^ere  friends  and  kindred,  of 
every  tie  of  endearment  here,  but  here  belonged  to  the 
different  classes  of  friends  and  enemies  of  God  ?  Tliey 
W'ill,  indeed,  see  each  other;  but  it  will  be  ^  final  Jooh! 
The  one  will  ascend  to  heaven,  into  which  none  who 
die  impenitent  can  ever  enter. 

3.  They  will  not  only  be  forever  separated  from  all 
holy  beings,  but  constitute  one  company  of  every 
grade,  every  depth  of  sin  and  wickedness.  Hear  two 
sentences  from  this  Book,  which  establish  both  these 
points  of  separation  from  all  holy  beings,  and  asso- 
ciating together  of  all  the  wicked  :  "  And  there  shall 
in  no  wise  enter  into  it  (the  place  of  all  the  holy,  or 
heaven)  anything  that  defileth,  neither  whatsoever 
worketh  abomination,  or  maketh  a  lie ;  but  i\\Qy  which 
are  written  in  the  Lamb's  book  of  life ;"  "  But  the 
fearful  and  unbelieving,  and  the  abominable,  and 
murderers,  and  whoremongers,  and  sorcerers,  and 
idolaters,  and  all  liars,  shall  have  their  part  in  the 
lake  which  burneth  with  fire  and  brimstone  ;  which  is 
the  second  death."     "And  icliosoever  was  not  found 


SER.VOX   IV.  93 

written  in  the  book  of  life  was  cast  into  the  hike  of 
fire." 

What  a  company  !  "What  chasses  of  offenders  !  What 
a  catalogue  of  crimes !  Multitudes  of  them  were  asso- 
ciates here,  and  called  each  other  friend ;  but  they 
will  be  enemies — yea,  mutual  fiends — in  that  world. 

But  they  will  not  all  bo  of  the  classes  above  named. 
It  is  not  the  grosser  vices  and  crimes  only  which  lead 
to  banishment  from  God,  and  consignment  to  that 
world  of  woe.  There  is  but  one  v/ay  to  avoid  the 
same  awful  doom.  Impenitence — whatever  may  be 
the  external  deportment,  natural  amiability,  the  civil 
and  social  virtues,  the  keenness  and  the  delicacy  of 
the  natural  sensibilities — impenitence  abandons  to  the 
same  doom.  "  Except  ye  repent,  ye  shall  all  likewise 
perish."  The  rich  and  amiable  young  nobleman  who 
refused  obedience  to  the  Saviour's  command,  to  sell 
all  he  had  and  give  to  the  poor,  was  as  unfit  for 
heaven  and  as  sure  to  perish  (persisting  in  that  dis- 
obedience) as  the  most  abandoned  sinner.  Ah,  many 
publicans  and  harlots  shall  enter  into  the  kingdom  of 
heaven, — not,  indeed,  in  that  character,  but  like  the 
once  vile  Ephesians,  ^'  washed,  and  sanctified,  and 
justified  in  the  name  of  the  Lord  Jesus  Christ,  and  by 
the  Spirit  of  God," — while  many  a  strict  moralist  will 
be  excluded !  The  existence  or  the  absence  of  repent- 
ance toward  God  and  faith  in  the  Lord  Jesus  Christ, 
will  decide  the  future  and  eternal  destiny  of  the  soul. 
On  these  terms  the  vilest  have  been,  and  will  be,  par- 


94  SERMON    IV. 

donecl,  and  sanctified,  and  justified,  and  glorified. 
Without  compliance  with  them,  the  amiable  and 
moral  will  perish.  "Without  holiness,  no  man  shall 
see  the  Lord."  And  the  hearts  of  all,  by  nature,  are 
equally  destitute  of  holiness  ;  and  yet,  how  carefully, 
and  very  properly,  and  commendahJij  is  the  society 
of  the  former  description  of  persons  shunned  by  those 
of  the  latter!  However  groundless  and  unjustifiable 
many  of  those  distinctions  in  society  are,  which  have 
their  origin  in  pride,  here  is  a  commendable  distinc- 
tion. The  virtuous  ought  to  shun  the  society  of  the 
vicious,  save  only  to  reform  them  and  promote  their 
eternal  welfare ;  and  this  is  not  social  intercourse.  But 
how  surpassing  strange  that  the  moral,  the  amiable, 
the  naturally  lovely,  the  refined,  the  cultivated,  and 
even  delicately  sensitive,  who  yet  have  no  genuine 
religion,  are  themselves  impenitent,  unbelieving,  indif- 
ferent, and  supremely  devoted  to  sin  in  other  forms — 
the  votaries  of  the  world,  in  its  gains,  or  honors,  or 
pleasures  !  And  what  numbers  of  this  description  can 
everywhere  be  found  in  all  their  sins  !  0,  how  incon- 
sistent, as  well  as  surpassingly  strange,  that  they  can 
ever  think  of  that  vast  congregation  of  all  who  leave 
the  world  impenitent,  embracing  all  of  every  class, 
of  those  whose  character  I  have  just  read  to  you  from 
God's  own  word,  whose  very  presence  they  would  shun 
as  pestilence  itself,  and  not  be  appalled  and  over- 
whelmed  at  the  thought  that  tlicy  yet  may,  and  with- 
out becoming  Christians  must,  make   a  part  of  that 


SERMON   IV.  95 

horrid  compan}^,  that  congregation  of  fallen  spirits  and 
abandoned  wretches  of  our  race,  in  the  same  deep, 
dark  pit  of  endless  despair !  For  the  Judge  himself 
has,  beforehand,  told  us  the  very  sentence  he  will  pro- 
nounce on  all  the  impenitent  in  the  last  day:  "Depart 
from  me,  3'e  cursed,  into  everlasting  fire,  prepared  for 
the  dcr'd  and  his  aitrjchr  0,  if  there  is  a  motive  to 
repentance  which  can  move  the  impenitent  of  this 
congregation,  need  we  search  farther  for  it?  I  press 
it  especially  on  those  who  possess  many  qualities  which 
claim  and  receive  the  respect  and  approbation  of  men, 
but  are  destitute  of  those  which  fit  the  soul  for  com- 
panionship with  the  redeemed  in  heaven. 

Once  more.  Those  who  leave  the  world  in  sin,  will 
continue  to  sin  forever.  Sin  and  misery  are  indissolu- 
bly  connected  in  this  world — connected,  at  least,  as 
cause  and  effect,  and  as  certainly  if  not  as  closely  as 
any  other  cause  and  effect  in  the  physical  world.  But 
when  all  restraints  shall  be  removed — when  every 
gratification  will  be  denied  to  the  strongest  desires  and 
impulses  of  the  heart,  and  sin  is  seen  and  felt  in  its 
nature  and  consequences,  as  it  will  be  when  the  light 
of  eternity  shall  present  it,  sin,  then,  will  be  misery 
itself  It  will  be  the  fire  which  kindles  remorse  as 
never  felt  on  earth.  The  remorse  of  a  Judas,  when 
brought  to  a  full  conviction  of  his  awful  crime  in  the 
betrayal  of  the  Son  of  God,  were  but  a  spark  compared 
with  the  full  blaze  which  will  enwrap  the  lost  soul. 
Conscious  enmity  to  the  holy  God,  is  of  itself  a  hell. 


96  SEinioN  IV. 

In  this  world  that  consciousness  slumbers.  God  is 
even  forgotten  by  the  sinner.  His  authority  is  tram- 
pled under  foot.  His  law  in  its  purity  and  holiness  is 
a  nullity.  Not  so  in  the  coming  world.  Neither  God, 
clothed  in  all  his  authority,  nor  his  law,  thundering 
forth  its  tremendous  curses,  will,  for  an  instant,  be  out 
of  mind.  His  piercing  looli  will  kindle  unwonted 
agonies  in  the  soul.  0,  what  a  condition  must  that  be 
to  a  soul  that  might  have  swelled  with  the  love  of 
God,  instead  of  being  filled  with  his  wrath !  to  a  soul 
that  might  have  forever  been  drinking  in  the  unfad- 
ino;  glories  of  the  infinite  Godhead !  Notes  of  praise 
instead  of  blasphemies  might  have  been  that  soul's 
happy  employment  forever.  But  unrepented  sin  in 
this  world  doomed  it  to  ceaseless  sin  in  that.  But 
misery  must  be  coexistent  with  sinning.  There  can 
then  be  no  cessation  of  misery  to  him  who  leaves  the 
world  in  sin,  even  were  all  the  sins  com.mitted  here 
abated  and  blotted  out. 

Such,  then,  are  the  prospects  before  those  who  have 
no  hope,  and  who  shall  leave  the  world  with  their  sins 
unpardoned ;  and,  unpardoned,  because  unrepented 
of  They  are,  indeed,  fearful;  and  yet  I  fear,  that 
that  self-application  will  be  wanting,  which  gives  to 
truth  its  power,  and  leaves  the  heart  and  even  con- 
science unaffected.  0,  that  I  could  make  an  appeal 
which  should  arouse  every  sinner  from  his  slumber. 
I  beseech  you  give  this  subject  your  earliest,  your 
most  sober  consideration.     Another  hour's  delay  may 


SERMON    IV.  07 

be  fatal.  God  says,  to-day — yea,  "Nmc  is  the  accepted 
time."  Dream  not  of  safety  for  a  moment,  while  unre- 
conciled to  God.  Lie  down  in  penitence  before  the 
Cross.  Go  to  that  Being  whose  love  and  mercy  the 
very  youngest  here  have  already  too  long  abused. 
Ay,  this  day  might  date  a  heaven  begun,  to  know 
no  end :  would,  to  every  repentant  soul,  secure  unut- 
terable glories  at  death  to  be  multiplying  as  the  ages 
of  eternity  rolled  on. 


V. 

THE  GREAT  RESOLVE. 

"  And  if  I  perish,  I  perish." — Esther  4:16. 

This  is  the  language  of  almost  expiring  hope.  It 
is,  at  least,  expressive  of  a  determination  to  make  a 
last  effort.  It  implies  the  hazard  and  imminent  peril 
of  that  which  is  viewed  as  of  the  highest  importance. 
No  slight  occasion  could  prompt  its  utterance.  Yet 
such  an  emergency  is  of  no  uncommon  occurrence.  Men 
are  not  seldom  reduced  to  straits  when  only  one  hope 
of  relief  remains,  and  that  a  trembling  one ;  when  only 
one  effort  seems  to  promise  success^  and  that  of  doubt- 
ful issue. 

And  these  were  the  circumstances  in  which  that  in- 
dividual was  placed  who  uttered  the  words  of  my  text : 
they  were  the  words  of  Esther  the  Queen,  the  wife  of 
Ahasuerus,  King  of  Persia,  and  uttered  on  an  occasion 
of  most  painful  interest  to  her  and  her  nation  ;  for  she 
was  a  Jewess  :  but  this  was  not  known  to  Ahasuerus 
at  the  time  she  became  his  wife.  The  circumstances 
in  wdiich  she  was  placed,  here  referred  to,  were  briefly 
these  : 

There  was  in  Shushan,  the  palace,  a  certain  Jew, 


SERMON    V.  99 

whose  name  was  Mordecai,  in  what  capacity  we  are 
not  informed.  But  he  was  the  cousin  of  Esther,  the 
Queen.  Indeed,  he  was  much  more  than  tliat;  for 
her  father  and  mother  being  dead,  Mordecai  took  her 
to  his  own  house,  and  brought  her  up  as  his  own 
daughter.  Of  this  fact,  however,  the  King  was  evi- 
dently ignorant.  Nor  did  he  know  the  nation  or 
rehgion  of  his  wife. 

There  was  also  another  man,  who  had  been  raised  to 
high  honor  at  that  court,  whose  name  was  Haman ; 
and  because  he  did  not  receive  those  marks  of  respect 
from  Mordecai  to  which  he  felt  himself  entitled,  he 
sought  to  revenge  himself  on  him  by  inducing  the 
King,  by  most  false  and  foul  means,  to  issue  a  decree 
for  the  destruction  of  all  the  Jews  within  his  exten- 
sive dominions.  The  day  was  fixed  for  carrying  that 
cruel  edict  into  execution  throughout  his  one  hundred 
and  twenty-seven  provinces,  and  all  the  necessary  ar- 
rangements were  made  for  that  purpose.  That  day 
was  near  at  hand.  Of  all  these  proceedings  was  Esther 
ignorant,  till  informed  by  her  kinsman  Mordecai, 
through  one  of  her  attendants.  To  avert  this  cala- 
mity, an  immediate  repeal  of  the  decree  was  indis- 
pensable, for  the  Jews  had  no  means  of  defending 
themselves. 

But  who  had  sufficient  influence  with  the  King  to 
procure  its  repeal  ?  To  whom  could  they  look  with 
as  much  confidence  or  any  hope  of  success  as  to 
the  Queen  ?      And  yet  when  applied  to,  to  intercede 


100  SERMOX    V. 

with  the  King  in  behalf  of  the  Jews,  her  reply  was 
the  following :  "  All  the  King's  servants,  and  the  peo- 
ple of  the  King's  provinces,  do  know,  that  whosoever, 
whether  man  or  woman,  shall  come  unto  the  King,  into 
the  inner  court,  who  is  not  called,  there  is  one  law  of 
his  to  put  him  to  death,  except  such  to  whom  the 
King  shall  hold  out  the  golden  sceptre,  that  he  may 
live.  But  /  have  not  been  called  to  come  unto  the 
King  tliese  thirty  dai/s." 

Mordecai  returned  for  answer :  "  Think  not  with 
thyself,  that  thou  shalt  escape  in  the  King's  house 
more  than  all  the  Jews.  If  thou  altogether  boldest 
thy  peace  at  this  time,  then  shall  there  enlargement 
and  deliverance  arise  to  the  Jews  from  another  place, 
but  thou  and  thy  father's  house  sball  be  destroyed : 
and  who  knoweth  whether  thou  art  come  to  the  king- 
dom for  such  a  time  as  this  ?" 

Esther  could  but  die  in  either  case.  She  then  gives 
the  following  proper  direction,  and  utters  the  firm  re- 
solve contained  in  the  text :  "  Go,  gather  together  all 
the  Jews  that  are  in  Shushan,  and  fast  ye  for  me,  and 
neither  eat  nor  drink  three  days,  night  or  day.  I  also 
and  my  maidens  will  fast  likewise ;  and  so  will  I  go 
in  unto  the  King,  which  is  not  according  to  the  law ; 
and  if  I  perish,  I  perish." 

The  subsequent  part  of  this  most  interesting  narra- 
tive contains  the  happy  result.  He  in  whose  hand  are 
the  hearts  of  kings  heard  the  supplications  of  his  peo- 
ple, made  the  Queen  a  successful  intercessor  in  their 


SERMOX   V.  101 

behalf  with  the  despotic  and  cruel  Ahasucrus.  The 
bloody  decree  was  revoked ;  Hainan,  the  instigator  of 
it,  was  executed  on  the  very  gallows  which  he  had 
caused  to  be  erected  for  Mordecai,  and  Mordecai  ex- 
alted to  the  highest  honors  in  the  kingdom.  It  is 
scarcely  possible  to  make  even  a  synopsis  of  this 
touching  narrative.  But  we  have  given  enough  of  it 
for  my  present  purpose. 

"  If  I  perish,  I  perish,"  is  language,  and  contains  a 
resolve,  not  less  appropriate  and  essential,  as  multi- 
tudes are  concerned,  than  in  the  case  of  her  who 
first  uttered  it.  Let  us  make  this  application  of  the 
text : 

I.  The  firm  resolve  which  it  expresses  is  often  ap- 
propriate to  the  professed  people  of  God,  and  in  cases 
which  do  not  involve  the  extremity  of  life  and  death, 
a  resolve,  as  firm  and  unyielding  as  would  be  required 
to  suffer  martyrdom.  There  are  duties  ofttimes  to  be 
performed,  sacrifices  to  be  made,  and  temptations  to  be 
resisted ;  self-denials  to  be  practised,  crosses  to  be  taken 
up,  and  many  evil  influences  to  be  withstood,  which 
require  the  most  unyielding  determination  on  the  part 
of  Christians.  It  was  to  his  disciples  the  Saviour  said, 
"  If  thy  right  eye  offend  thee"  (cause  thee  to  offend 
or  lay  a  stumbling-block  before  others),  "pluck  it  out, 
and  cast  it  from  thee.  And  if  thy  right  hand  offend 
thee,  cut  it  off,  and  cast  it  from  thee  ;  for  it  is  profit- 
able for  thee  that  one  of  thy  members  should  perish, 


102  SERMON"    V. 

and  not  thy  whole  body  should  bo  cast  into  hell." 
There  are  sins,  therefore,  to  be  avoided,  and  to  which 
Christians  are  exposed,  that  are  as  dear  to  the  partially 
sanctified  heart  as  these  members  of  the  body ;  and  to 
sacrifice  or  rid  one's  self  of  these,  is  scarcely  less  than 
martyrdom  itself. 

The  Apostle,  too,  exhorts :  "  Let  us  lay  aside  every 
weight,  and  the  sin  which  doth  so  easily  beset  us,  and 
let  us  run  with  patience  the  race  set  before  us,  looking 
unto  Jesus,  the  author  and  finisher  of  our  faith,  who, 
for  the  joy  that  was  set  before  him,  endured  the  cross, 
despising  the  shame,  and  is  set  down  at  the  right  hand 
of  God.  For,  consider  him  that  endured  such  contra- 
diction of  sinners  against  himself,  lest  ye  be  wearied 
and  faint  in  your  minds."  "  Ye  have  not  yet  resisted 
unto  blood,  striving  against  sin." 

All  this  is  applicable  to  Christians,  and  implies  or 
enjoins  the  avoidance  or  removal  of  everything  which 
is  not  in  accordance  with  all  the  precepts  and  examples 
of  the  Saviour,  and  with  the  high  aim  and  persevering 
efforts  to  obtain  the  crown  of  life.  These  hindrances 
are  different  with  different  individuals,  depending  on 
different  natural  dispositions,  on  attachments  and 
habits  formed  previously  to  becoming  Christians;  these 
will  often  return  with  power  on  different  conditions  in 
life,  different  pursuits  and  relationships.  These  give 
rise  to  different  temptations.  We  cannot  now  enter 
into  particulars,  but  each  may  readily  ascertain  the 
points  of  peculiar  exposedness.     And  each  will  find, 


SERMON   V.  103 

on  proper  reflection,  that  to  resist  and  to  pursue  the 
only  proper  course,  the  firmest  resolution  and  constant 
application  for  grace  are  indispensable,  even  in  cases 
which  do  not  involve  life  and  death.  But  life  and 
death  are  involved  here ;  if  not  to  the  Christian  whom 
God  will  renew  to  repentance,  yet  to  others,  life  and 
death  in  the  highest  sense.  For  sinners  will  be  en- 
couraged and  emboldened  in  their  impenitence  and 
sin,  by  all  the  failures  of  Christian  professors  to  live 
up  to  their  professions.  Example  exerts  a  more  power- 
ful influence  than  precept,  living  than  professing; 
and  where  these  are  ever  seen  in  conflict  or  opposition, 
the  former  will  be  followed.  What  solemn  responsi- 
bility, therefore,  attaches  to  the  Christian  profession  ! 
But  it  is  chiefly  to  a  different  class,  I  purposed  to 
apply  the  text,  "  If  I  perish,  I  perish." 

11.  It  applies  with  immense  force  to  sinners.  It  is 
the  starting-point  with  every  sinner  who  secures  his 
salvation ;  the  life,  the  endless  happiness,  or  the 
death,  the  eternal  misery  of  the  immortal  soul,  is  in- 
volved ;  and  this,  depending  on  the  resolution,  or  the 
absence  of  it,  expressed  in  the  text.  Who  ever  reached 
heaven  ?  Who  ever  became  a  Christian,  that  did  not 
take  this  stand  ? 

It  is  demanded  from  the  very  nature  of  the  case. 
Man,  by  nature,  is  utterly  opposed  to  that  course 
which  God  has  prescribed  to  obtain  eternal  life.  He 
is  sold  under  sin.  This  he  cherishes  in  some  of  its 
thousand  forms,  with  all  his  heart.      Holiness  is  his 


104  SERMON   V. 

aversion.  But  "without  holiness  no  man  can  see  the 
Lord."  What  then  but  the  most  firm  and  unwaver- 
ing purpose  and  determination  can  induce  him  to 
burst  those  bonds  which  hold  him  in  his  captivity  to 
sin  and  Satan?  What  to  arouse  and  direct  all  his 
energies  to  resist  it?  No  man  ever  accomplished  any 
object  of  importance  without  a  strong  purpose,  a  pur- 
pose bearing  some  proportion  to  the  importance  of  that 
object.  Hence  the  strong  expressions  in  which  the 
salvation  of  the  soul  is  urged.  "  Strive  to  enter  in  at 
the  strait  gate."  The  strength  of  the  term  strive 
is  shown  by  contrasting  it  with  the  term  seeh.  "  For 
many,  I  say  unto  you,  shall  seeh  to  enter  in,  and  shall 
not  be  able."  No  word  expresses  stronger  effort. 
"  The  kingdom  of  heaven  suffereth  violence,  and  the 
violent  take  it  by  force."  The  allusion  is  to  the 
earnestness  with  which  a  fortified  city  is  stormed. 
"  Seek  ye  first  the  kingdom  of  God  and  His  righteous- 
ness;" first  in  a  superlative  sense,  i.  e.,  supremely. 
This,  too,  we  find  exemplified  in  numerous  instances 
of  successful  endeavor,  as  recorded  in  this  book.  The 
prodigal  son  expressed  and  followed  the  highest  pur- 
pose of  his  soul  when  he  said,  "  I  will  arise  and  go  to 
my  fiither ;"  ''  And  he  arose  and  came  to  his  fiither." 
But  an  appeal  to  every  Christian  will  supersede  the 
necessity  of  quoting  particular  instances.  Every 
Christian,  and  every  true  convert,  though  constrained 
to  acknowledge  and  lament  the  feebleness  of  his  re- 
solves, their  frequent  violations,  yet  knows  also  that 


SERMON    V.  105 

they  were  the  strongest  ere  he  entertained  a  solid 
hope  of  heaven  :  that  he  devoted  his  highest  energies 
to  the  attainment  of  that  end. 

This  is  most  reasonable,  for  what  object  is  as  im- 
portant? What  are  all  other  interests  compared  with 
this  ?  "  What  shall  it  profit  a  man  if  he  gain  the 
whole  world  and  lose  his  own  soul  ?"  What  is  this 
world  to  an  inhabitant  of  eternity?  "He  brought 
nothing  into  this  world,  and  it  is  certain  he  can  carry 
nothing  out."  As  the  only  alternative,  therefore,  is  to 
save  or  to  lose  the  soul — of  being  eternally  happy  or 
eternally  miserable — what  is  reasonable  if  not  the 
highest  resolve  and  the  most  devoted  energies  to  secure 
the  one  and  avoid  the  other  ?  Everything  which 
affects  the  interests,  the  well-being  of  man  is  in- 
volved. 

But  there  is  one  class  to  whom  we  would  specially 
apply  the  test.  It  is  to  those,  who,  instead  of  being 
unconcerned  are  deeply  anxious ;  who  put  forth  many 
efforts  to  secure  salvation,  but  not  succeeding,  they 
are  discouraged.  This  state  of  mind  docs  not  always 
prove  that  they  are  not  pursuing  the  right  course. 
The  manifestations  of  Divine  mercy  are  sometimes 
deferred  to  prove  their  sincerity — to  test  their  per- 
severance. There  are  not  a  few  instances  of  this 
course  of  the  Divine  dealings,  towards  those  who  ap- 
plied to  the  Saviour  for  his  blessing,  recorded  in  the 
New  Testament.  In  some  cases,  ho  made  as  though 
he  did  not  hear  their  importunities.      In  others,  he 


106  SERMON    V. 

appeared  even  to  throw  difficulties  and  obstacles  in 
their  way.  In  other  instances  there  was  delay.  The 
object  was  to  test  their  sincerity,  to  try  their  faith,  to 
put  their  perseverance  to  the  proof.  This  proved, 
not  for  his  information,  but  for  their  own  benefit,  he 
never  turned  such  aside,  never  rejected  their  suit. 
This  is  his  more  common,  I  might,  perhaps,  say  his 
uniform  course.  Pardon  follows  the  instant  of  repen- 
tance, and  justification  the  instant  of  faith  in  Christ. 

But  peace  does  not  instantaneously  follow  these 
exercises.  There  is  a  state  of  painful  conviction  and 
doubt,  through  which  every  true  convert  passes,  of 
longer  or  shorter  duration.  But  whatever  may  be  the 
cause  of  discouragement,  whether  it  be  on  the  part  of 
the  Saviour,  for  the  trial  of  their  faith  and  persever- 
ance, or  for  some  criminal  deficiency  on  their  part, 
some  lurking  spirit  of  self-righteousness,  some  notion 
of  merit,  some  reservation,  or,  whatever  may  be  the 
cause,  the  firm  resolve  expressed  in  the  text  is  the 
only  course  that  can  insure  success.  "  If  I  perish,  I 
perish."  Perish  the  sinner  must,  who,  in  view  of 
every  obstacle  and  discouragement,  does  not  adopt  this 
as  his  resolve.  Instances  are  not  uncommon — not  un- 
likely the  experience  of  some  present  furnish  them — 
of  deep  anxiety  and  pain,  bordering  on  despair,  and 
the  unhappy  subject  is  in  utter  doubt  what  to  do — 
whether  to  give  up  all  for  lost,  even  the  loss  of  the 
soul.  Some  have  taken  that  decision,  and  gone  back 
to  the  world,  and  whose  last  state  became  worse  than 


SERMON   V.  107 

their  first,  and  finally  perished,  as  we  have  reason  to 
believe.  Ah,  that  was  an  hour  of  awful  peril,  and  is 
so  to  all  in  similar  circumstances.  The  only  safe  step, 
the  only  step  of  possible  safety,  is  pointed  out  in  my 
text,  "  If  I  perish,  I  perish."  On  this  decision,  this 
resolve,  is  depending  the  salvation  of  the  soul.  This 
not  taken,  there  is  no  evidence  of  the  Spirit's  saving 
influence  in  any  of  the  previous  exercises.  The  sinner 
has  been  the  subject  only  of  his  awakening  and  con- 
victing power,  and  left  there,  he  must  perish.  Nor 
is  there,  in  truth,  any  real  cause  of  discouragement 
to  one  placed  in  the  most  painful  circumstances. 
These  only  the  more  powerfully  urge  to  an  entire 
surrender  of  himself  to  the  Saviour,  with  the  resolve, 
"  If  I  perish,  I  perish."  None  who  took  this  stand 
ever  perished.  Men  make  resolves,  and  firm  resolves, 
with  infinitely  less  prospect  of  success,  and  in  things 
of  infinitely  less  importance.  This  was  the  case  with 
the  individual  whose  words  furnish  my  text.  There 
was,  in  her  case,  scarcely  a  ray  of  hope.  A  solemn 
edict  or  decree  had  gone  forth,  and  it  was  a  funda- 
mental principle  in  the  Persian  government  that  no 
law  could  be  repealed.  No  substitute  for  it  could  be 
accepted.  No  one  could  even  approach  the  King  when 
in  the  "  inner  court,"  where  it  would  seem  he  spent 
most  of  his  time,  on  the  penalty  of  death,  "  except  to 
such  to  whom  the  king  should  hold  out  the  golden 
sceptre."  This  law  or  regulation  had  no  respect  to 
persons  or  rank.     It  was  the  same  law  for  the  Queen 


108  SERMON  y. 

as  for  the  meanest  of  the  subjects.  Nor  had  she  any 
more  reason  to  think  the  king  would  hold  out  to  her 
the  golden  sceptre  than  to  another,  in  whose  presence 
she  had  not  been  for  thirty  days.  Besides,  he  was  a 
cruel  despot.  God's  laws,  indeed,  are  irrepealable. 
"Till  heaven  and  earth  shall  pass,  one  jot  or  one  tittle 
shall  in  nowise  pass  from  the  law  till  all  be  fulfilled." 
But  the  Divine  government  admitted  the  doctrine  of 
substitution.  It  allowed  another,  of  suitable  quali- 
fications, to  take  the  place  of  the  actual  transgressor. 
Jesus  Christ  possessed  those  qualifications.  He  took 
the  sinner's  place,  suffered  the  penalty  which  the 
sinner  incurred,  and  thus  satisfied  Divine  justice  in 
regard  to  every  believer  in  Christ.  Hence  the  Apostle 
thus  writes,  "  But  now  the  righteousness  of  God  with- 
out the  law  is  manifested ;  even  the  righteousness  of 
God,  which  is  by  fiuth  of  Jesus  Christ,  unto  all,  and 
upon  all  them  that  believe ;  for  there  is  no  difference." 
Instead  of  a  law,  therefore,  which  forbids  the  sinner's 
approach  to  God,  to  an  Almighty  Saviour,  every 
necessary  provision  has  been  made  to  encourage  his 
approach  to  him.  He  has  issued  the  most  pressing  in- 
vitations. He  has  arrayed  before  him  the  most  com- 
manding motives.  He  has  required  him,  by  all  the 
weight  of  his  Divine  authority,  to  come  to  him  and 
receive  eternal  life  at  his  hands.  God  has,  moreover, 
expressly,  and  under  all  the  solemnities  of  an  oath, 
declared  his  unwillingness  that  any  sinner  should 
perish.     "  As  I  live,"   saith  the  Lord,   "  I   have  no 


SERMON  y.  109 

pleasure  in  the  death  of  the  wicked,  but  tliat  the 
wicked  turn  from  his  way  and  live :  turn  ye,  turn  ye, 
from  your  evil  ways,  for  why  will  ye  die  ?" 

The  sceptre  which  God  holds  out  to  the  sinner  who 
would  approach  it,  is  a  sceptre  of  pity  and  infinite 
mercy.  It  is  a  token,  not  of  mere  ijermission  to  ap- 
proach, but  o{  earnest  imporhmity  to  approach — not  a 
mere  pledge  against  death,  but  an  assurance  of  life  eter- 
nal. It  is  an  emblem  of  Almighty  power,  not  to 
destroy,  but  to  save;  and  save  to  the  uttermost  all 
who  come  to  God  by  Jesus  Christ.  Where,  then,  is 
the  cause  of  despondency  or  discouragement  ?  It  is 
not  on  the  Saviour's  part,  but  on  the  sinner's  part. 
There  is  something  which  he  withholds,  some  reserva- 
tion, some  idol  he  cannot  abandon,  some  sin  he  cannot 
relinquish.  And  while  this  exists  he  cannot  be  saved. 
God  will  not  accept  a  divided  heart.  Indeed,  a  divided 
heart  there  cannot  be,  as  he  is  concerned.  He  has  the 
wliole,  or  none  at  all.  "  No  man  can  serve  two  mas- 
ters; for  either  he  will  love  the  one  and  hate  the 
other,  or  hold  to  the  one  and  despise  the  other.  He 
that  is  not  for  me  is  against  me ;  and  he  that  gather- 
eth  not  with  me  scattereth  abroad."  There  is  not 
one  moment  of  neutrality.  Every  one  is  unceasingly 
engaged  in  what  is  inseparably  connected  with  his 
eternal  destiny. 

Our  subject  is  well  calculated  to  bring  every  sinner 
to  immediate  decision.  The  utmost  danger  is  involved 
in  an  hour's  delay.     Its  magnitude  and  imminence  do 


110  SERMON    V. 

not  arise  wholly  from  their  constant  liability  to  have 
their  term  of  probation  closed ;  nor  even  from  the  fact 
that  life  or  death  must  be  the  final  issue ;  but  the 
aggravated  condenniation  consequent  on  the  rejection 
of  a  salvation  so  fully,  so  freely,  so  urgently  pressed  on 
the  sinner's  acceptance.  Were  not  every  obstacle,  on 
God's  part,  entirely  removed ;  were  there  any  ground 
of  question  whether  the  highest  efforts  of  the  sinner 
would  be  successful  or  not ;  any  doubt  whether  forgive- 
ness followed  sincere  repentance,  or  justification  faith 
in  Christ,  even  perdition  itself  were  less  intolerable 
than  it  will  be,  to  one  wdio  knows  wdiat  an  infinite 
provision  has  been  made,  and  how  earnestly  it  is 
pressed  on  the  sinner's  acceptance  by  God  himself. 
Not  only  has  every  sinner  been  made  'welcome  to  eter- 
nal life,  but  every  conceivable  motive  presented  to  en- 
gage him  to  secure  it.  What,  then,  must  be  the  doom 
of  him  who  perishes,  as  we  must  perish,  if  perish  we 
do,  with  all  our  knowledge  of  what  has  been  done  to 
save  us? 

And  must  it  be  that  any  of  you  will  perish  ? 

0  take,  at  least,  take  the  subject  into  serious  con- 
sideration. Examine  it  as  a  matter  of  infinite  moment. 
Dismiss  it  not,  with  the  promise  of  attending  to  it  at 
a  future  time.  Why  should  an  interest  of  such  im- 
portance be  put  off*  for  a  single  hour?  What  time, 
should  years  be  before  you,  can  be  more  favorable  than 
the  present?  Why  hazard  the  salvation  of  tlie  im- 
mortal soul  another  moment?     While  God  is  as  ready 


SERMON    V.  Ill 

now  as  he  ever  will  be,  your  unwillingness  will  in- 
crease on  every  postponement  of  this  mighty  subject, 
till  you  may  become  wholly  indifferent.  You  have 
not  to  make  your  suit  to  a  despot.  There  is  no  un- 
certainty as  to  the  issue,  the  favorable  issue,  the 
happy  and  glorious  issue  of  an  earnest  application  to 
Him  who  holds  your  eternal  destiny  in  his  hands. 
Resolve  to  make  the  issue.  I  beseech  you,  by  the 
infinite  mercy  of  God — the  tender  pity  and  compassion 
of  the  Son  of  God,  and  all  his  agonies  to  save  sinners, 
make  your  application  to-day — and  make  it  at  the 
very  worst,  even  from  the  borders  of  despair,  were 
that  the  unhappy  condition  of  any  one  here,  with 
the  fixed,  unyielding  determination,  "  If  I  perish,  I 
perish."  This  resolve  must  be  made,  or  the  soul  must 
perish.  There  is  no  other  alternative.  It  may  be 
made  at  once.  It  may  be  made  now  in  your  seats — 
no  formality  is  required  to  make  it.  It  is  not  made 
to  man.  It  is  no  committal  before  men.  It  is  not  a 
jDroraise  to  man.  No  man  has  a  right  to  exact  or  im- 
pose such  a  promise.  The  resolve  is  made  to  God. 
It  is  made  by  the  heart,  and  with  the  whole  heart. 
In  a  word,  it  is  an  unconditional,  unreserved  sur- 
render of  the  heart  to  God,  in  obedience  to  his  own 
command,  "  My  son,  give  me  thy  heart." 

This  implies  the  consecration  of  all  else  to  God  ;  all 
he  has  and  all  he  is.  I  repeat,  it  may  be  done  by 
every  anxious,  self-despairing  sinner,  now  in  his  seat 
in  the  house  of  God.     Yes,  better  done  now  than  at 


112  SERMON    V. 

an  hour's  postponement.  The  Saviour  will  never  be 
more  ready  to  receive  the  sinner's  submission  than 
oiow.  He  now  waits  for  this ;  the  Spirit  now  urges  to 
this.  Numerous  successful  examples  encourage  to  this. 
There  is  no  salvation  short  of  the  act  of  the  heart's 
surrender  to  God ;  and  there  may  be  none  to  any  sin- 
ner who  shall  leave  this  house  without  it.  The  Spirit, 
farther  grieved,  may  take  his  final  departure.  This 
moment  he  is  gently  whispering,  if  not  powerfully  urg- 
ing every  sinner  here,  to  go,  with  all  the  burden  of  his 
guilt,  in  all  his  helplessness  and  hopelessness,  from 
every  other  source  of  relief,  to  the  Saviour.  He  is 
more  than  holding  out  a  sceptre  of  mercy — he  is 
stretching  forth  an  almighty  arm  to  take  you  and 
draw  you  to  himself.  If  you  turn  away  from  him,  it 
may  be  but  this  once  he  may  even  take  back  the  offer 
of  life,  withdraw  his  Spirit,  and  leave  you  to  your  own 
chosen  way  to  perish. 


VI. 


RESISTANCE  TO  THE  HOLY  SPIRIT. 

'  Ye  do  always  resist  the  Holy  Ghost." — Acts  7  :  51. 


<'  Vr 


Tins  is  one  of  the  most  awful  charges  that  were 
ever  brought  against  any  sinner.  None  involves  more 
tremendous  consequences.  Mankind  sustain  a  peculiar 
relation  to  the  Holy  Spirit.  He,  too,  sustains  a  peculiar 
relation  to  the  other  Persons  of  the  adorable  Godhead 
in  the  great  scheme  and  work  of  human  salvation. 
"Without  his  agency,  nothing  wliich  the  Father  ever 
proposed  or  the  Son  ever  performed,  would  be  of  any 
avail  to  one  of  our  race.  Each  Person  has  his  appro- 
priate, essential  work  to  perform.  In  some  respects, 
the  Spirit  sustains  ^  peculiarly  prominent  loositlon.  To 
him  a  singular  sacredness  is  attached ;  a  peculiar 
solemnity  is  associated  with  his  very  name.  Hear 
what  the  Saviour  said:  "Wherefore  I  say  unto  you, 
all  manner  of  sin  and  blasphemy  shall  be  forgiven 
unto  men ;  but  the  blasphemy  against  the  Holy  Ghost 
shall  not  be  forgiven  unto  men.  And  whosoever 
speaketh  a  word  against  the  Son  of  Man,  it  shall  be 
forgiven  him ;    but  whosoever  speaketh   against  the 

8 


114-  SERMOX   VI. 

Holy  Ghost,  it  shall  not  be  forgiven  him.  neither  in 
this  world  nor  in  the  world  to  come."  This  is  "  the 
sin  unto  death."  Indeed,  God  seems  to  have  inspired 
the  very  nature  of  man  with  special  awe  towards  the 
Holy  Ghost ;  for  from  the  lips  of  the  most  profane 
wretch  we  seldom  hear  that  sacred  name  pronounced. 
The  charge  contained  in  the  text,  it  should  be  re- 
marked, constanthj  lies  against  the  sinner  who  has 
not  yielded  to  the  influences  of  the  Holy  Spirit:  "Ye 
do  always  resist  the  Holy  Ghost."  Nor  was  it  brought 
against  those  only  who  may  have  committed  crimes  of 
a  peculiarly  aggravated  nature  :  "  Ye  do  always  resist 
the  Holy  Ghost ;  as  your  fathers  did,  so  do  ye." 
Stephen,  who  uttered  the  words  of  the  text,  had  no 
particular  reference  to  the  crime  of  putting  the  Saviour 
to  death,  although  this  was  true  of  at  least  some  of 
them ;  nor  of  their  murderous  intention  to  put  himself 
to  death.  He  refers  back  even  to  the  days  of  Moses 
and  all  the  prophets.  Neither  the  language  of  the 
charg6,  nor  the  character  of  those  against  whom  it 
was  brought,  necessarily  implied  the  crime  of  the  un- 
pardonable sin.  Against  one  of  them,  we  know  it  did 
not.  Saul  of  Tarsus  was  one  of  them,  and  he  became 
the  eminent  Apostle  Paul ;  and  the  character'  which 
Stephen  gave  of  them  all,  is  equally  applicable  to  all 
impenitent  sinners  who  live  under  the  light  of  the 
Gospel:  "Ye  stiff-necked,  and  uncircumcised  in  heart 
and  ears,  ye  do  always  resist  the  Holy  Ghost ;  as  your 
fathers  did,  so  do  ye."      I  need  not  say  that  these 


SER^rON   VI.  115 

terms  are  often  employed  as  descriptive   of  sinners 
generally. 

My  object,  therefore,  in  this  discourse,  is  not  to 
show  certain  aggravated  cases  of  guilt,  to  which  the 
sin  of  resisting  the  Holy  Ghost  attaches,  but  to  state 
some  particulars  in  which  it  is  equally  true,  and  to 
whtch  the  text  equally  applies,  but  of  which  the  sinner 
has,  perhaps,  no  suspicion — particulars  in  regard  to 
which  he  may  be  wholly  unaware  that  he  is  guilty  of 
the  crime  of  resisting  the  Holy  Ghost.  We  shall  pass 
over,  therefore,  those  high  offences  of  the  unpardonable 
sin,  the  murder  of  the  Son  of  God,  the  persecution  of 
the  saints  unto  the  death,  and  all  those  instances  of 
notorious  wickedness  of  which  none  of  you  may  be 
guilty.  I  shall  address  myself  to  any  and  to  every 
impenitent  sinner,  whatever  his  age,  whatever  the 
peculiar  traits  of  his  character,  and  show  wherein  this 
weighty  charge  lies  against  him.  But  let  me  premise 
one  thing, — that  ever  since  the  death  of  Christ,  the 
whole  work  of  saving  the  soul  is  devolved  on  the  Holy 
Spirit.  The  Saviour  finished  his  work  when  he  ex- 
pired on  the  Cross.  It  was  his  own  declaration.  In 
the  expiring  moment  he  cried,  "  It  is  finished !"  and 
bowed  his  head  and  gave  up  the  ghost.  What  re- 
mains in  the  application  of  his  work  belongs  to  the 
Spirit.  His  resurrection  was  the  mere  seal  of  the 
Divine  approbation,  and  a  pledge  of  the  salvation  of 
all  who  sleep  or  die  in  him.  His  intercessions  are 
carried  into  efiect  only  by  the  Spirit:  see  the  16th 


116  SERMON  VI. 

chapter  of  John.  First,  then,  indifference  to  the  means 
of  salvation  is  resistance  to  the  Holy  Spirit.  Those 
means  owe  their  origin  to  him.  They  are  all  com- 
prised in  those  truths  which  he  inspired.  This  book 
contains  them  all.  The  Spirit  employs  no  others. 
The  Apostles  employed  no  others.  Paul  most  ex- 
plicitly declared  that  it  was  by  the  Gospel  sinrters 
were  begotten  again.  He  expressly  excludes  every- 
thing else.  "  Though  w^e,  or  an  angel  from  heaven, 
preach  any  other  Gospel  unto  you  than  that  which  we 
have  preached  unto  you,  let  him  be  accursed.  As  we 
said  before,  so  say  I  now  again.  If  any  man  preach 
any  other  Gospel  unto  you  than  that  ye  have  received, 
let  him  be  accursed."  Resistance  of  the  Spirit  does 
not  always  imply  direct,  active  opposition.  Our  Sa- 
viour said  to  his  disciples,  "  He  that  heareth  you 
heareth  me,  and  he  that  despiseth  you,  despiseth 
me,  and  him  that  sent  me."  There  is  always  some 
degree  of  contempt  when  there  is  indifference,  espe- 
cially to  what  is  of  infinite  concern  to  man,  and  called 
forth  the  highest  energies  of  the  Eternal  Spirit  to  secure 
to  man.  And  this  is  just  the  case  with  both  man  and 
the  Holy  Spirit.  We  are  apt  to  ascribe,  I  apprehend, 
less  concern,  less  engagedness,  and  less  solicitude  to 
the  Spirit,  in  regard  to  the  salvation  of  sinners,  than 
to  either  of  the  other  Divine  persons — that  the  Holy 
Spirit,  in  performing  his  part  of  the  great  work  of  re- 
demption makes,  if  I  may  use  the  word,  a  less  sacri- 
fice, receives  fewer  provocations,  than  either  the  Father 


SERMON    VI.  117 

or  the  Son,  and  especially  the  Son.  Wc  can  easily 
conceive  the  tender  yearnings  of  the  Father's  heart, 
in  giving  up  his  Son  to  such  deep  humiliation,  such 
sufferings,  and  to  such  a  death,  and  of  the  Son  in  thus 
voluntarily  taking  the  sinner's  place,  and  enduring 
Avhat  he  did.  But  a  moment's  proper  reflection  will 
show  us  the  error  and  the  injustice  of  such  a  discrimi- 
nation and  distinction.  Their  perfect  unity  and  equa- 
lity at  once  forbid  such  a  supposition.  Their  feelings 
on  this,  and  on  everything  else,  are  necessarily  the 
same  in  nature,  and  infinite  in  degree.  Their  re- 
spective works  are  indeed  different — the  Father  ac- 
complished his  when  the  whole  arrangement  of  the 
mighty  plan  was  made — the  Son  accomplished  his, 
in  everything  absolutely  essential,  when  he  made  an 
all-sufficient  atonement,  and  himself  exclaimed,  "  It  is 
finished,"  and  in  his  prayer  to  his  Father  said,  "  I 
have  accomplished  the  work  thou  gavest  me  to  do ; 
and  now.  Father,  come  I  unto  thee."  Not  so  the 
Spirit.  His  work  will  not  be  accomplished  till  the 
last  heart  is  regenerated  and  sanctified,  and  the  soul  is 
wdiolly  fitted  for  heaven.  It  is  his  office-work  to  apply 
the  whole  provision  that  has  been  made — to  secure  to 
the  Son  the  full  promise  of  the  Father,  that  his  people 
shall  be  willing  in  the  day  of  his  power,  and  that  he 
shall  see  of  the  travail  of  his  soul  and  be  satisfied. 
And  meets  he  with  no  opposition  in  his  work  ?  How 
hard  the  heart  on  which  he  must  operate,  how  obsti- 
nate the  will,  how  corrupt  the  sinner's  whole  nature, 


118  SERMON   VI. 

how  blind,  how  opposed  to  his  highest  interests,  to 
secure  which  so  much  has  been  done  and  suffered. 
How  hard  to  awaken  him  to  a  sense  of  his  danger. 
How  often  are  his  gentlest  influences  repelled,  his 
kindest  invitations  utterly  slighted — for  the  record  of 
every  invitation,  every  expostulation,  every  warning, 
every  entreaty  which  this  Sacred  Book  contains,  was 
by  his  own  inspiring  influence.  "  All  Scripture  Avas 
given  by  inspiration  of  God, — holy  men  spake  as  they 
were  moved  by  the  Holy  Ghost."  Hence  we  are  told 
of  his  being  vexed — of  his  being  grieved.  Even  his 
own  people,  at  times,  quench  his  tenderest  and  gentlest 
influences.  Alas !  what  provocations  do  sinners  give 
him ! 

Now,  to  be  indifferent  to  all  these,  to  be  utterly  re- 
gardless of  what  has  cost  Heaven  so  much,  and  of 
what  the  Spirit  has  done  and  is  constantly  doing;  can 
such  a  state  be  properly  characterized  by  any  softer 
name  than  that  of  resistance?  There  are  different 
degrees  of  resistance,  and  which  mark  different  de- 
grees of  guilt,  according  to  the  scantiness  or  abundance 
of  the  means  possessed,  and  the  urgency  with  which 
they  are  enforced.  It  is  no  slight  offence  to  reject,  or 
not  comply  with  the  very  first  offer  of  life.  Repeated 
rejection  is  an  increased  aggravation.     But 

2.  We  have  been  supposing  much  less  than  what 
actually  and  necessarily  exists  under  the  light  of  the 
Gospel.  Entire  indifference  cannot  exist  under  such 
circumstances.     Our  Saviour  has  declared  every  man 


SERMON   VI.  119 

to  be  against  him,  who  is  not  for  him ;  and  that  every 
man  who  does  not  gather  with  him,  scatters  abroad. 
If  this  is  true  of  all  mankind,  most  emphatically  is  it 
true  of  those  who  have  the  light  of  the  Gospel.  The 
Spirit's  agency  is  much  more  extensive,  as  well  as 
particular,  than  is  generally  suspected.  His  influence 
is  concerned  in  every  serious  thought,  as  well  as  pain- 
fully awakened  feeling.  It  is  not  the  deeply  con- 
victed sinner  only  that  is  the  subject  of  it,  but  he  that 
ever  thinks  seriously  of  his  condition  and  his  prospects 
for  eternity.  Conscience  never  utters  its  voice  but 
under  the  Spirit's  influence.  In  this  sense,  at  least, 
he  strives  with  all  men.  But  how  much  more  power- 
fully with  those  who  possess  his  revealed  truth,  and 
that  truth  daily  enforced  by  the  events  of  Providence, 
against  the  voice  of  which  he  can  neither  close  his 
ears,  nor  wholly  steel  his  heart.  There  is  not  a  sin- 
ner on  earth  thus  situated,  with  whom  the  Holy  Spirit 
does  not  daily  strive.  And  when  serious  thoughts  and 
reflections  are  dismissed  or  suppressed  because  of  the 
pain  they  give,  when  they  are  not  cherished  as  that 
on  which  the  salvation  of  the  soul  may  be  depending, 
then  is  the  crime  of  resisting  the  Holy  Ghost  com- 
mitted. And  yet,  what  multitudes  suspect  it  not ! 
How  even  unconscious  of  that  offence  is  the  generality 
of  the  impenitent !  How  little,  or  never  think,  that 
these  are  the  kind  and  gentle  monitions  of  the  Spirit ; 
and  hence,  if  ever  they  expect  to  be  saved,  they  are 
waiting  to  experience  his  overwhelming  power,  and 


120  SERMON   VI. 

till  they  experience  that,  excuse  themselves  for  re- 
maining as  they  are.  This  is  the  very  reason  why 
most  of  those  who  are  saved,  are  thrown  into  a  state 
of  agonizing  conviction.  This  becomes  necessary  to 
break  up  this  delusion.  The  sinner  will  remain  under 
its  influence  without  this  painful  process.  David  has 
well  described  their  state  in  the  following  words : 
"  They  are  like  the  deaf  adder,  that  stoppeth  her  ear; 
which  will  not  hearken  to  the  voice  of  charmers, 
charming  never  so  wisely."  The  Holy  Spirit  would 
woo  the  sinner  to  repentance;  but  he  will  not  hearken 
to  his  gentle  whispers. 

3.  A  rational  conviction  of  the  great  truths  of  the 
Gospel,  while  there  is  no  hearty  approbation  and 
practical  manifestation  of  them,  is  an  advanced  stage 
of  resistance  of  the  Spirit,  but  may  exist  with  little  or 
no  suspicion  of  that  offence.  There  is  no  necessary 
connection  between  the  knowledge  and  the  love  of  the 
truth.  They  are  as  distinct  as  the  intellect  and  the 
heart.  Truth,  when  clearly  discovered,  has  an  in- 
herent power  over  the  former.  It  is  impossible  not 
to  believe  that  of  which  we  have  clear  evidence.  But 
it  has  no  such  power  over  the  heart.  Here,  a  foreign 
influence  is  absolutely  necessary.  This  is  too  obvious 
to  require  illustration.  It  comes  within  the  constant 
experience  of  every  man.  The  sinner  believes  there 
is  a  just  and  holy,  sin-hating  and  sin-punishing  God, 
"svhile  he  would  infinitely  rather  believe  there  were 
either  no  God,  or  a  God  of  all  mercy.     He  believes 


SERMON    VI.  121 

there  is  a  hell,  while,  with  all  his  heart,  he  wishes 
there  were  only  a  heaven,  or  what  he  would  desire 
heaven  to  be.  Such  a  conflict  between  an  enlightened 
understanding  and  the  heart — between  an  informed 
conscience  and  deferred  inclination,  is  as  common  as 
mere  speculative  believers.  Yet  to  withhold  the  heart, 
to  reject  and  disobey  under  such  circumstances,  in  op- 
position to  rational  conviction,  is  an  aggravated  state 
of  resistance.  It  is  pronouncing  sentence  against  one- 
self And  yet  whole  multitudes  are  in  that  condition, 
and  scarcely  have  a  suspicion  that  they  are  offering 
direct  resistance  to  the  Holy  Spirit.  He  operates  upon 
and  through  the  understanding,  as  well  as  directly  on 
the  conscience  and  the  heart.  Enlightenment  pre-^ 
cedes  sanctification. 

Ignorance  of  the  truth,  while  the  means  of  in- 
formation are  within  one's  reach,  is  a  great  sin.  But 
a  knowledge  and  conviction  of  it,  and  of  its  impor- 
tance, without  a  heart  to  love  and  practise  it,  is  a 
much  greater  one,  and  argues  a  much  stronger  resist- 
ance of  that  Divine  Agent,  who  is  the  author  of  both. 
Yet  how  little  concern  is  manifested  by  such!  On  the 
contrary,  it  often  serves  only  to  increase  self  security, 
and  gives  rise  to. a  false  hope.  But  this  is  resistance 
of  the  Holy  Spirit. 

4.  A  delay  to  secure  salvation,  founded  on  a  present 
resolution  of  timely  repentance,  is  still  an  advanced 
stage  of  resistance  of  the  Holy  Spirit.  The  very  reso- 
Jation  implies  a  conviction  of  danger,  and  of  the  abso- 


122  SERMON    VI. 

lute  necessity  of  religion  in  order  to  avoid  it.  But 
whence  that  conviction  of  danger,  and  of  that  neces- 
sity? It  implies  some  alarm.  But  who  produced  it? 
It  is  the  Spirit.  The  sinner  is  dead  in  trespasses  and 
sins.  It  is  the  Spirit  that  quickeneth :  he  alarms,  or 
the  sinner  would  remain  in  all  his  self-security,  blind 
to  his  character  and  his  true  condition.  It  requires 
some  just  views  of  his  true  state  and  future  prospects 
even  to  drive  one  to  form  a  resolution  seasonably  to 
attend  to  the  great  subject  of  his  salvation.  This  is 
the  very  condition  in  which  most  sinners  are  who  live 
under  the  light  of  the  Gospel.  Perhaps,  we  scarcely 
need  make  an  exception,  if  they  ever  have  moments 
of  serious  reflection.  Why  those  resolutions,  but  to 
lessen  apprehension — to  allay  or  prevent  alarm?  And 
is  not  that  resisting  the  Holy  Ghost  ?  Is  it  not  daring 
presumption  ?  Are  not  such  calculations  on  continued 
life,  and  more  favorable  opportunities,  and  stronger  in- 
fluences of  the  Spirit,  made  amid  a  thousand  contin- 
gencies ? 

The  cause  of  postponement  is  dislike  to  the  subject 
itself;  sin  is  preferred  to  holiness,  and  this  world  to 
heaven. 

No  sinner  ever  delayed  this  important  work  under 
the  pretence  or  plea  of  a  more  favorable  coming  oppor- 
tunity, with  any  real  belief  or  sincere  desire  that  any 
such  opportunity  will  ever  come.  He  never  really  ex- 
pects it ;  he  knows,  indeed,  that  if  spared  to  old  age, 
which  probably  he  does  expect,  he  will  lose,  if  not  his 


SERMON    VI.  123 

relish  yet  his  caimcity,  for  enjoying  this  world,  and  that 
religion  alone  can  furnish  a  substitute,  or  that,  without 
it,  he  must  be  miserable  here  as  well  as  hereafter.  It 
is  this,  and  this  only,  that  ever  influenced  an  impeni- 
tent sinner  to  defer  his  salvation,  or  ever  prompted 
the  resolution  to  attend  to  it  at  some  future  time.  A 
moment's  serious,  candid  reflection,  would  convince 
every  delaying  sinner  of  the  most  daring  insincerity  of 
all  his  pleas  for  postponing  the  subject,  and  that  his 
present  resolves  are  awful  presumptions.  Consider, 
then,  how  the  Holy  Spirit  must  regard  such  a  one. 
AYhat  has  he  said  in  the  Book  of  his  inspiration? 
"Choose  ye  this  day  whom  ye  will  serve.  Today,  if 
ye  will  hear  his  voice.  Note  is  the  accepted  time, 
behold,  noio  is  the  day  of  salvation." 

Let  these  instances  suffice,  in  which  men  are  liable 
to  the  charge  contained  in  the  text,  of  resisting  the 
Holy  Ghost,  but  under  which  they  are  insensible  to 
the  awful  flict.  There  are,  it  is  true,  cases  of  a  more 
aggravated  character — cases  of  a  more  direct  and  pow- 
erful influence  of  the  Spirit,  producing  deep  and  pain- 
ful convictions  of  guilt  and  danger,  and  which  have 
called  forth  a  more  direct  and  daring  resistance.  But 
it  has  not  fallen  within  the  object  of  this  discourse  to 
consider  such  cases,  but  such  only  as  fall  under  the 
same  charge,  but  of  which  sinners  are  unconscious, 
and  the  peril  of  which  is,  for  that  very  reason,  no  less 
imminent.  In  regard  to  a  subject  of  such  immense 
and  unspeakable  importance  as  the  salvation  of  the 


124  SERMON   VI. 

soul,  there  is  no  danger  so  great  as  where  none  is  sus- 
pected. Nor  in  the  cases  which  have  been  stated  is 
there  the  mere  absence  of  suspected  danger,  but  there 
is  the  helief  that  all  danger  has  been  provided  against. 
All  men  place  confidence  in  their  own  resolutions,  and 
on  no  subject  is  their  confidence  more  unwavering 
than  the  resolution  o^  seasonable  preparation  for  death 
and  eternity.  It  falls  in  with  all  the  cherished  in- 
clinations of  the  natural  heart.  On  no  other  subject 
do  men  so  easily  deceive  themselves ;  nor,  where  the 
means  of  salvation  are  possessed,  where  men  hear  the 
Gospel  preached,  are  as  many  souls  lost  in  any  other 
way,  or  all  other  ways,  as  in  this.  The  sinner's  inten- 
tions to  repent  at  some  future  time  and  be  prepared 
for  heaven,  only  tend  to  endless  ruin. 

And  now  let  me  make,  or  ask  each  to  make  for  him- 
self, the  proper  practical  application  of  this  subject. 
The  salvation  of  how  many  souls  among  us  may  be 
depending  on  this,  God  only  knows.  May  we  not  ex- 
press the  fear  that  there  are  not  a  few  among  us,  and 
regular  attendants  too  on  the  public  means  of  grace, 
who  are  in  the  condition  we  have  attempted  to  de- 
scribe— who  are  in  imminent  peril,  with  little  or  no 
suspicion  of  danger,  either  through  entire  indifference 
to  the  subject  or  the  fondly  cherished  belief  that  they 
have  provided  against  its  occurrence  ? 

But  against  such,  if  such  are  here,  the  awful  charge 
contained  in  my  text  lies  with  fearful  weight :  "Ye  do 
always  resist  the  Holy  Ghost."     No  sinner,  while  still 


SEKMOX    VI.  125 

Ill's  probation  is  continued  and  lie  is  blessed  with  the 
means  of  his  salvation,  can  be  placed  on  more  perilous 
ground.     On  the  agency,  the  influence  of  the  Holy 
Spirit,  is  depending  the  salvation  of  every  soul.     He 
must  quicken  it,  or  it  will  remain  dead  in  trespasses 
and  sins.    He  must  regenerate  it,  or  it  can  never  see  the 
kingdom  of  God  :  "  Except  a  man  be  born  of  the  Spirit, 
he  cannot  enter  into  the  kingdom  of  God."     What  im- 
penitent sinner  among  us  would  not  be  startled  at  the 
thought,  if  it  could  once  enter  his  heart  with  the  force 
of  an  undoubted  truth,  that  the  awful  charge  of  resist- 
ing the  Spirit  of  God  really  lies  against  him?     We 
have  endeavored,  dear  friends,  to  show  that  it  is  so, 
even  in  those  cases  in  which  the  sinner  himself  least 
suspects  it ;  we  have  endeavored  to  convince  you  of 
this  most  awful  and  fearful  fact — to  tear  from  you  this 
most  fatal  of  all  delusions.    It  is,  and  always  has  been, 
the  most  successful  of  all  the  artifices  of  the  great  Ad- 
versary of  souls.     Around  every  careless,  thoughtless, 
or  not  deeply  awakened  sinner,  he  has  spread  this 
fatal  net,  and  while  he  continues  thus,  he  holds  him  in 
its  meshes. 

But  there  is  an  Omnipotent  arm  extended  towards 
you  for  your  deliverance.  »Seize  that  arm ;  listen  to 
the  voice  which  urges  you  to  this.  That  voice  is  not 
silent  to-day.  The  Holy  Spirit  is,  at  least,  addressing 
you  in  gentle  whispers.  Close  not  the  ear  against 
them ;  yield  to  his  tender,  persuasive  invitations. 
Leave    not  this  house,  where  he  has  again  brought 


126  SERMON-   YI. 

and  once  more  met  you,  till  yon  have  thrown  open 
your  heart  to  him,  and  entreated  his  entire  possession 
of  it.  If  one  serious  thought  on  the  subject  of  your 
salvation  has  been  awakened  while  sitting  here,  remem- 
ber, it  has  been  by  the  influence  of  the  Holy  Spirit. 
Cherish  it;  dread  nothing  so  much  as  to  suppress  or 
oppose  it. 

And  here,  remember  one  thing,  that  the  object  of 
the  Holy  Spirit,  in  all  his  influences  and  operations  on 
the  sinner,  is  to  bring  him  to  Christ.  There  is  salva- 
tion in  no  other ;  "  for  there  is  none  other  name  under 
heaven  given  among  men  whereby  we  must  be  saved." 
Short  of  entire  and  hearty  surrender  to  him,  the  soul 
is  forever  lost. 


VII. 

« 

THE  DIFFICULTY  OF  SECURING  THE 
SALVATION  OF  THE  SOUL, 

AS   A   MOTIVE   TO   ACTIVE    AND   EARNEST   EFFORT. 

"  The  kingdom  of  heaven  sufForeth  violence,  and  the  violent  take  it  by 
•  force." — Matthew  11  :  12. 

One  of  the  most  common  and  fatal  of  all  delusions 
that  ever  seized  the  human  mind,  is  the  notion  that 
nothing  is  of  easier  attainment  than  eternal  life.  To 
what  but  to  this  impression  can  be  ascribed  that  self- 
security  which  characterizes  all  classes  of  impenitent 
sinners,  and  even  among  those  who  make  no  preten- 
sion to  a  single  qualification  for  heaven,  and  yet  pro- 
fess to  believe  the  absolute  necessity  of  such  qualifica- 
tion before  death  strikes  his  blow  ?  It  is  not  peculiar 
to  the  young,  but  common  to  all  ages — not  more  gene- 
ral among  those  who  possess  not,  than  those  who 
enjoy  all  the  means  of  salvation.  Hence  the  universal 
disposition  to  defer  and  delay  the  most  important 
work  ever  proposed,  dreaming  it  enough  to  utter  one 
cry  for  mercy  just  as  the  soul  is  entering  on  its  eternal 
state.     But  how  is  this  vain  notion  corrected  and  re- 


128  ser:\ion-  yii. 

proved  by  the  Saviour  himself  in  the  text  —  what 
stronger  language,  what  more  forcible  figure  could  be 
used  than  he  here  employs  to  express  and  set  forth 
the  ardor  of  feeling,  the  strength  of  purpose,  and  even 
violence  of  effort,  necessary  to  secure  the  momentous 
object.?  "  The  kingdom  of  heaven  sujBfereth  violence, 
and  the  violent  take  it  by  force."  Heaven  is  here 
represented  as  a  citadel,  a  strongly  fortified  place, 
which  can  only  be  taken  by  storm.  The  figure  is  un- 
meaning, unless  the  same  unyielding  energy  is  implied 
in  the  one  case  as  in  the  other.  That  declaration  was 
made  by  the  Saviour  in  reference  to  what  was  actually 
occurring  at  the  time  he  made  it,  viz.,  that  ext'ensive 
and  wonderful  attention  to  religion  of  which  John  the 
Baptist  was  the  instrument  —  wdien,  as  it  is  ex- 
pressed, "  there  went  out  to  him,  Jerusalem,  and  all 
Judea,  and  all  the  region  round  about  Jordan,  and 
were  baptized  of  him,  confessing  their  sins."  Those 
immense  multitudes  evidently  laid  aside  everything 
else  to  attend  on  the  means  of  their  salvation.  And 
let  it  be  borne  in  mind,  in  opposition  and  solemn  re- 
proof of  the  views  and  sentiments  of  multitudes  in 
our  own  day,  that  the  Saviour,  instead  of  a  hint  of 
any  excess  of  engagedness  on  their  part,  pronounced 
his  approbation  of  their  conduct,  and  even  solemnly 
enforced  the  absolute  necessity  of  the  same  earnest- 
ness on  all  who  would  enter  into  the  kingdom  of 
heaven,  by  the  very  figure  which  he  employed  to  il- 
lustrate it.    "  From  the  days  of  John  the  Baptist  until 


SERMON    VII.  129 

iiOAV,  the  kingdom  of  heaven  sufifereth  violence,  and  the 
violent  take  it  by  force."  And  is  there  not  the  same 
necessity  of  equal  earnestness  and  unyielding  deter- 
mination noio  as  tlien?  Are  the  difficulties  fewer  or 
less  formidable  in  our  day  than  in  the  time  of  the 
Saviour's  forerunner,  or  when  he  himself  was  on  earth  ? 
Let  us  examine  this  point,  that  we  may  be  properly 
convinced,  and  be  the  better  prepared  to  appreciate 
those  difficulties,  and  to  feel  the  force  of  the  motives 
which  they  address  to  us. 

1.  There  is  the  same  depravity — the  same  opposition 
of  the  human  heart  to  overcome  now  as  ever — there 
is  the  same  pride  of  heart  to  be  disarmed,  in  order  to 
the  admission  and  operation  of  holiness — the  same 
love  of  self  and  of  sin  to  be  subdued.  God  and  his 
service  are  no  more  objects  of  the  sinner's  choice  at 
this  age  of  the  world,  than  at  any  period  since  the 
fall.  It  is  as  true  now  as  it  ever  was,  that  '-the  heart 
of  the  sons  of  men  is  fully  set  in  them  to  do  evil,"  and 
that  the  "carnal  mind  is  enmity  with  God,  is  not 
subject  to  the  law  of  God,  neither,  indeed,  can  be." 
The  same  necessity  of  the  new  birth,  as  when  Christ 
declared  to  Nicodemus,  "Except  a  man  be  born  again, 
he  cannot  see  the  kingdom  of  God."  Man,  by  nature, 
is  supremely  selfish ;  and  this  renders  him  the  de- 
termined enemy  of  God.  His  pride  rises  up  in  fixed 
opposition  to  the  claims  of  his  Maker.  It  feeds  and 
swells  on  what  should  be  renounced  and  crucified. 
Hence,  that  unbelief  which  locks  up  the  soul  against 

9 


130  SERMON    VII. 

all  proper  perception  of  eternal  things,  and  bars  against 
all    proper   conviction    of  sin,    and    guilt,    and    even 
danger.      Hence,   rebellion  and   resistance,   at  every 
point  of  demanded  subjection  and  obedience  to  God. 
And  hence,  too,  the  whole  progeny  of  depraved  pro- 
pensities, passions,  and  appetites,  which  proceed  from 
the  unsanctified  heart.     Heaven  cannot  be  obtained — 
the   soul  cannot   be   saved,'  where  the  thoughts   are 
seldom  or  never  on   God,  and  where,  instead  of  his 
having  a  throne  in  the  heart,  that  heart  is  filled  with 
spiritual   enemies.      True,   there   is   more   light   and 
knowledge  of  divine  things  than  at  many  other  ages 
of  the  world.     But  ignorance  is  not  man's  worst  con- 
dition— light  is  not  the  cure  of  his  depravity.     Un- 
sanctified knowledge  only  acts   with   increased  force 
on  the  enmity  of  the  natural  heart.     The  most  en- 
lightened are  not  the  most  easily  won  to  the  love  of 
the  truth.     ''  The  world  by  wisdom  knew  not  God." 
The  wisdom  of  men  is  foolishness  with  God.     Hence 
"  not  many  wise  men  after  the  flesh,  not  many  mighty, 
not  many  noble  are  called ;  but  God  hath  chosen  the 
foolish  things  of  the  world  to  confound  the  wise,  and 
weak   things  of  the   world   to   confound   the   things 
which  are  mighty."     The  Church  of  Christ  has  indeed 
numbered  some  of  the  most  eminent  and  learned,  in 
every    age   of  the   world,   among   her   converts    and 
members.     But  they  have  been  comparatively  few. 
Nor  had  it  been  any  disparagement  of  the  Christian 
religion,  had  there  never  been  one  of  that  standing. 


SERMON    VII.  131 

It  is  the  chief  glory  of  the  Gospel  plan  of  salvation, 
that  it  is  equally  adapted  to  the  condition  and  wants 
of  all  classes  of  the  human  race,  while  the  souls  of 
all  are  of  equal  value  in  God's  sight,  and  equally  ob- 
jects of  Divine  commiseration,  and  of  the  Redeemer's 
interposition.  There  is,  therefore,  nothing  in  the 
natural  state  of  the  human  heart,  the  entireiiess  and 
inveteracy  of  human  depravity,  the  pride  of  man, 
his  supreme  regard  of  the  idol,  self,  which  does  not 
interpose  as  strong  obstacles  in  the  way  of  his  salva- 
tion, which  does  not  demand  the  same  earnestness  and 
persevering  determination  to  secure  it,  as  when  Christ 
pronounced  the  words  of  the  text.  The  language  and 
the  figure  are  as  appropriate  now  as  then,  or  any  other 
age  of  the  world.  "The  kingdom  of  heaven  suffereth 
violence,  and  the  violent  take  it  by  force."  Nor  have 
we  any  reason  to  believe  that  any  one  now  or  here- 
after ever  will  become  a  subject  of  it,  who  does  not  put 
forth  the  same  firm  and  indomitable  and  persevering 
exertions. 

2.  There  is  another  source  of  difficulty  in  the  way 
of  salvation,  little,  indeed,  suspected,  or  even  believed, 
but  for  that  reason  the  more  formidable.  It  proceeds 
from  a  foreign  influence,  operating  both  on  the  inner 
man  and  the  objects  around  him,  as  incentives  and 
lures  adapted  to  the  sinner's  state  and  tastes.  The 
Apostle  thus  describes  it:  "We  wrestle  not  against 
flesh  and  blood,  but  against  principalities,  against 
powers,  against  the  rulers  of  the  darkness  of  this 
world." 


132  SERMON  yir. 

These  are  different  terms  to  denote  the  same  ma- 
lignant, powerful,  and  ever-vigilant  enemy  of  God  and 
man.  Their  unceasing  and  untiring  object  is  to  de- 
stroy the  souls  of  men  ;  their  influence  is  secret,  and, 
of  course,  unsuspected,  but  not  the  less  real ;  they  have 
access  to  the  heart ;  they  know  all  the  avenues  to  that 
fountain  of  iniquity ;  they  know  how  to  present  tempta- 
tions adapted  to  its  ruling  desires  and  predominant 
propensities,  and  how  to  touch  every  spring  of  action. 
Those  enemies  to  the  souls  of  our  fallen  race  have  not 
yet  been  bound  with  chains ;  they  are  still  permitted 
to  roam  abroad,  seeking  whom  they  may  devour;  they 
still  vex  the  saints,  and,  if  it  were  possible,  would 
fatally  deceive  the  elect.  If  we  are  ignorant  of  the 
mode,  we  know  the  ejfects  of  their  operations.  Their 
object  with  the  sinner  is  to  keep  him  in  all  his  self- 
security  ;  to  fortify  him  against  the  force  of  God's 
truth ;  to  prevent  all  alarm,  or  if  alarmed,  to  quiet 
his  fears ;  if  convicted  of  his  sin  and  danger,  to  quench 
his  convictions;  to  throw  around  him  temptations, 
drawn  from  some  alluring  objects  adapted  to  his  go- 
verning taste — the  ruling  passion  of  his  heart — or  else 
suggest  some  false  ground  of  hope,  the  denial  of  funda- 
mental and  essential  truths,  some  false  and  fatal  form 
of  religion.  Or,  if  all  these  fail,  then  drive  the  sinner 
to  despair. 

And,  alas,  how  often  does  he  accomplish  his  object ! 
How  often  does  he  lead  the  sinner  captive  at  his  will, 
even  while  the  sinner  is  unconscious  of  his  influence ! 


SERMON   VII.  133 

All  his  suggestions  fall  in  with  the  natural  promptings 
of  the  depraved  heart;  so  thut  foreign  influence  is  not 
even  suspected  by  the  sinner.  But  it  is  as  real  as  his 
existence ;  and  7ie  is  the  most  under  his  power  who 
denies  or  doubts  its  existence  or  its  agency.     But 

3.  These  are  not  all  the  difliculties  in  the  way  of  the 
soul's  salvation.  The  world  in  which  we  live  furnishes 
them  in  every  variety  of  form.  In  itself,  the  world  is 
(jood.  When  it  came  from  the  hand  of  its  Maker,  he 
pronounced  it  vcr?/  good.  It  has  undergone  no  change 
since,  which  to  a  holy  race  would  make  it  otherwise. 
All  its  evils  have  been  introduced  by  sin — sin  alone 
has  marred  it ;  and  all  the  evils  which  that  monster 
has  introduced,  would  still  leave  it  comparatively  a 
Paradise  to  a  holy  race  of  beings.  Creation  and  Pro- 
vidence still  afford  most  instructive  lessons  to  man  of 
its  Framer  and  Governor.  There  is  still  enouorh  to 
command  the  most  delightful  exercise  of  all  his  pow- 
ers, and  joyfully  absorb  all  the  affections  of  a  right 
heart.  If  there  are  evils  without,  to  a  good  man,  as 
unquestionably  there  are,  yet  with  a  heart  conformed 
to  God,  all  these  evils  would  issue  in  good,  and  the 
original  curse  become  a  blessing. 

But  the  cause  of  all  evil  still  exists  and  operates. 
It  operates  in  the  e)itlre  man,  and  this  creates  the  diffi- 
culties which  the  world  throws  around  him,  and  makes 
heaven  to  him  a  fortified  city,  Avhich  he  is  required 
to  take  as  by  storm.  And  these  difficulties  are 
numerous  and  immense — as  numerous  as  the  objects 


134  SERMON   VII. 

which  claim  attention  and  attachment.  These  capti- 
vate the  heart ;  receive  its  supreme  love.  Thus  the 
world  becomes  a  mighty  pantheon — a  vast  storehouse 
of  idols,  furnished  with  various  images  suited  to  the 
various  ruling  propensities  of  their  worshippers.  As  a 
gra7id  ivJioIe,  it  constitutes  a  supreme  deiti/,  and  in  the 
general  classification  of  its  objects  and  pursuits  presents, 
as  one  has  expressed  it,  a  powerful  "  trinity,"  viz., 
"  Honor,  wealth,  and  pleasure." 

But  what  said  the  Saviour  in  regard  to  each  of  these 
classes  in  this  grand  division  of  idolaters?  To  the 
first :  "  How  can  ye  believe,  which  receive  honor  one 
of  another,  and  seek  not  that  honor  which  cometh  from 
God  only  ?"  To  the  second  :  "  It  is  easier  for  a  camel 
to  go  through  the  eye  of  a  needle,  than  for  a  rich  man 
to  enter  into  the  kingdom  of  heaven."  To  the  third  : 
*'  That  which  fell  among  thorns  are  they  which  when 
they  have  heard,  go  forth,  and  are  choked  with  cares, 
and  riches,  and  pleasures  of  this  life,  and  bring  no  fruit 
to  perfection."  Does  not  this  language,  and  we  often 
meet  with  it  in  similar  though  somewhat  varied  forms, 
teach  us  that  the  world  throws  immense  difficulties  in 
the  way  of  the  sinner's  salvation  ? 

Is  not  each  of  these  objects,  when  supremely  pur- 
sued, as  one  or  the  other  necessarily  is,  with  every 
impenitent  sinner,  as  much  an  idol  as  a  statue  before 
which  one  kneels  and  professedly  pays  his  worship? 
Idolatry  is  the  supreme  love  of  any  being  or  object 
but  God  only.     "  No  man  can  serve   two  masters — 


SERMON   VII.  135 

ye  cannot  serve  God  and  mammon."  Heaven  cannot 
be  secured  where  the  thoughts  and  affections  are 
supremely  on  the  world  and  the  things  of  the  world. 
This  point  we  shall  not  be  required  to  argue.  For 
such  a  man  has  no  taste,  no  qualification  for  the  em- 
ployments of  heaven.  On  the  contrary,  every  view  of 
God's  glory,  and  every  note  of  praise  from  the  re- 
deemed, would  fill  him  with  unutterable  agony.  Is 
then  the  language  of  the  Saviour,  who  knew  better 
than  any  being  who  ever  trod  our  earth,  too  strong,  or 
the  figure  too  bold,  when  he  declared,  "  The  kingdom 
of  heaven  suffereth  violence,  and  the  violent  take  it 
by  force  ?"     But, 

Again,  though  only  extending  the  field  of  observa- 
tion on  this  subject,  the  difiiculties  in  the  way  of  sal- 
vation are  even  greater  and  more  formidable  now, 
than  when  the  Saviour  uttered  the  words  of  the  text. 
And  they  arise  from  the  different  conditions  of  man- 
kind, and  different  states  of  society,  as  existing  then 
and  existing  7iow,  especially  in  civilized  and  evan- 
gelized countries.  True,  "  as  in  water  face  answereth 
to  face,  so  the  heart  of  man  to  man."  The  natural  state 
of  every  human  heart  is  that  of  entire  alienation  from 
God,  and  will  remain  so  till  sovereign  grace  renew  it. 
"  That  which  is  born  of  the  flesh  is  flesh,  and  that 
which  is  born  of  the  spirit  is  spirit,"  and  till  this 
change  takes  place,  depravity  reigns.  But  depravity 
may  take  a  deeper  hold  on  some  than  on  others,  may- 
be under  less  or  more  restraints ;  and  this  may  depend 


136  SERMON"    VII. 

on  a  thousand  things  which  are  external  to  us,  and 
certainly  in  no  small  degree  on  the  state  of  society — 
its  enlightenment,  its  customs  and  fashions,  its  pre- 
vailing pursuits  and  temptations,  and  predominant 
vices.  The  most  enlightened  and  highly  cultivated 
state  is  not  always  the  most  favorable.  It  should  be 
so ;  but  facts  do  not  warrant  the  conclusion  that  it  is 
so.  It  was  not  so  in  the  da^^s  of  the  Apostles.  Wit- 
ness their  labors  and  the  results,  among  the  learned  of 
Kome  and  Athens,  compared  with  their  labors  and 
success  in  Galilee  and  Samaria,  and  in  other  less  en- 
lightened portions  of  the  world. 

It  was  this  fact  which  led  Paul  to  exclaim,  "  that 
not  many  wise  men  after  the  flesh,  not  many  mighty, 
not  many  noble,  are  called ;  but  God  hath  chosen  the 
foolish  things  of  the  world  to  confound  the  wise,  and 
God  hath  chosen  the  weak  things  of  the  world  to  con- 
found the  things  which  are  mighty,  and  base  things 
of  the  world  and  things  that  are  despised  hath  God 
chosen,  yea,  and  things  that  are  not,  to  bring  to  nought 
things  which  are,  that  no  flesli  slioidd  glory  in  his 
presence." 

The  refinements  of  the  world  often  give  rise  to  re- 
finements in  sin  ;  and,  what  indeed  is  not  less  true,  so 
far  depress  the  standard  of  morals  as  to  license  the 
grossest  vices.  All  sins  have  a  common  nature,  and 
one  sin  leads  to  and  adds  encouragement  to  another. 
Some  sins,  indeed,  are  peculiarily  sociable  in  their 
nature ;  such,  for  instance,  as  intemperance  and  pro- 


SERMON    VII.  137 

fanity,  Sabbath-breaking  and  lewdness;  so  that  where 
we  find  the  one  we  may  confidently  expect  to  find  the 
other.  Surely  these  crimes  are  not  peculiar  to  a  state 
of  ignorance  and  heathenism !  Would  that  they  were  ! 
IIow  often  is  it  that  among  the  most  enlightened  and 
most  abundantly  supplied  with  the  means  of  grace,  tlie 
Gospel,  to  a  most  alarming  degree,  seems  only  to  harden 
the  heart  and  sear  the  very  conscience — in  a  word,  to  . 
be  a  "  savor  of  death  unto  death  !"  The  causes  may 
be  various ;  but  the  state  of  society  embraces  and  gives 
rise  to  not  a  few  of  them.  What  are  boastingly  termed 
its  refinements  and  cultivation,  are  often  mighty  bar- 
riers and  hindrances  to  the  salvation  of  the  soul ; 
immense  difficulties  in  the  way  to  heaven.  They  with- 
hold, as  with  a  mighty  hand,  the  heart  from  God.  It 
becomes  far  more  difiicult  to  break  asunder  those  bonds 
which  exist  among  associates,  and  tear  one's  self  away 
from  scenes  and  companions,  whose  whole  influence  is 
in  direct  opposition  to  that  of  the  Gospel.  Drowned 
in  pleasure,  they  are  well-nigh  certain  to  be  drowned 
in  perdition. 

It  is  no  easy  thing  to  resist  the  destructive  influ- 
ence of  the  more  sober  cares,  the  more  reputable  em- 
ployments of  the  world  ;  but  how  much  more  so  the 
captivating,  dissipating  allurements  of  the  world !  It 
is  difficult,  when  once  drawn  into  the  vortex  of  crimi- 
nal pleasures,  to  extricate  one's  self.  All,  nothing  but 
Omnipotent  grace  can  effect  release  and  escape  !  But  it 
is  equally  true,  that  that  grace  will  never  be  imparted 


138  SERMON   VII. 

while  the  sinner  puts  forth  no  effort.  The  voice  of 
God  is,  "  Come  out  and  be  ye  separate,  and  touch  not 
the  unclean  thing,  and  I  will  receive  you."  And  is 
not  the  salvation  of  the  immortal  soul  worth  an  effort 
to  comply  with  that  most  reasonable  demand  ?  What 
a  warfare  are  even  the  children  of  God  often  obliged 
to  encounter  in  regard  to  many  things  which  the  re- 
^  fined  world  around  them  calls  not  only  civil,  but  essential 
to  good  society !  And  if  they  run  not  with  them  to 
the  same  excesses,  they  are  reproached,  and  their 
names  cast  out  as  evil.  But  where  is  the  hope  for 
those  who  utterly  discard  the  solemnly  binding  obliga- 
tions of  religion,  and  throw  up  the  reins  to  sensual 
passions  and  appetites? 

I  have  but  a  few  remarks  to  make  in  closing  this 
discourse.  Its  appeal  is  to  the  unconverted,  and,  at 
best,  utterly  careless.  I  ask,  then,  dear  hearers,  may 
everything  and  anything  receive  your  supreme  regard, 
and  command  all  the  energies  of  soul  and  body,  while 
the  salvation  of  the  soul  lies  neglected  ?  Why  is  it 
more  unreasonable  to  be  in  earnest  to  save  the  immor- 
tal soul,  to  secure  eternal  happiness,  when  compelled 
to  leave  this  world,  than  to  gather  riches,  attain  to 
honors,  or  indulge  in  worldly  pleasures  ?  And  yet,  by 
multitudes,  how  are  all  attempts  to  produce  engaged- 
ness  in  the  highest  concerns  of  the  soul,  its  unchange- 
able, endless  destiny,  resisted,  and  often  frowned  down, 
and  even  laughed  doicn  ! 

And  yet  this  mighty  object  must  become  the  all- 


SERMON    VII.  139 

absorbing  one — must  command  supreme  attention,  or, 
as  my  text  was  the  solemn  utterance  of  Him  who  came 
to  save  the  soul,  this  mighty  object  will  never  be  se- 
cured.    A  few  serious,  and  even  sincere  wishes,  occa- 
sional resolves,  or  some  fitful  efforts,  will  not  secure  it.* 
God  has  said  :  "  Ye  shall  seek  me  and  find  me,  when 
ye  search  for  me  with  all  the  lieartT     And  short  of 
this,  the  promise  will  never  be  realized.     This  is  the  , 
starting-point.     There  is  no  step  towards  heaven  but 
from  this  point. 

Why  will  you  not  anticipate  that  solemn  hour  when 
nothing  else  will  be  regarded  of  the  least  concern  ? 
When  the  whole  world,  with  all  its  wealth,  and  honors, 
and  pleasures,  will  appear  a  mere  bauble — a  painted 
bauble,  to  cheat  you  of  endless  bliss?  That  hour  is 
not  distant,  when  he  who  comes  to  it  in  his  sins  will 
see  his  folly  and  his  guilt  in  a  light  which  no  language 
can  express.  Is  there  a  sinner  here  who  will  thus 
rush  upon  the  scenes  of  that  hour,  and  to  the  awful 
doom  which  awaits  the  soul  in  eternity?  Can  any 
one  here  consent  to  come  to  an  impenitent  death-bed  ? 
to  lie  and  languish  with  a  conscience  then  quickened 
to  the  highest  degree  of  sensibility,  with  all  the  sins  of 
his  past  life  gathered  into  a  moment,  and  all  his  then 
deep  consciousness  of  his  guilt  but  a  faint  foretaste  of 
the  wretchedness  soon  and  eternally  to  overwhelm 
him  ? 

Believe  it  not   that   this  is  fancy.      Unnumbered 
spirits,  could  they  be  released  from  hell  and  suffered 


140  SERMON    VII. 

to  come  back  to  our  world  to  give  their  testimony, 
would  confirm  its  truth.  Will  any  of  you  add  to  their 
numbers  ?  Shall  this  be  the  dying  testimony — this  the 
miserable  end  of  one  in  this  assembly  ? 
'  One  hour's  delay  to  make  the  salvation  of  the  soul 
the  supreme  concern,  and  you  may  be  left  to  give  this 
testimony  and  swell  that  number.  A  disregard  of 
this  day's  privileges  and  opportunity  to  repent  and 
secure  eternal  life,  may  lead  to  all  these  consequences. 
The  decree  may  go  forth,  "Let  him  alone — he  is  joined 
to  his  idols !" 


VIII. 

THE  RUIN  OF  THE  SOUL  EFFECTED  BY 
NEGLECT. 

"  How  shall  we  escape  if  we  neglect  so  great  salvation  ?" — Heb.  2  :  8. 

This  is  a  question  in  form  only ;  often  the  strongest 
mode  of  affirming  the  truth.  There  is  not  a  passage 
in  all  this  book  which  implies  more,  or  more  important 
truths  than  the  text  announces.  The  salvation  to 
which  it  refers,  embraces  all  that  God  in  His  three- 
fold personality  has  done,  to  provide  for  the  endless 
happiness  of  man ;  involving  the  eternal  misery  of  all 
who  fail  to  secure  the  blessings  proposed,  including 
the  mode  which  he  has  prescribed,  in  which  alone 
those  blessings  can  be  obtained,  or  that  misery  avoided. 
And  wdiat  facts  or  truths  are  as  deeply  interesting  to 
man  as  these  ?  In  these  respects  alone,  it  may  well 
be  pronounced  a  "  great  salvation^  Great,  as  heaven 
is  desirable,  or  hell  dreadful.  But  it  assumes  a  still 
higher  character,  when  we  call  to  mind  what  it  cost 
to  make  the  provision.  The  gift,  the  incarnation, 
and  the  death  of  God's  own  and  equal  Son.  It  is 
with  direct  reference  to  this,  the  Apostle  introduces 
the  text,  and  which  is  set  forth  in  the  preceding  chap- 


142  SERMON   VIII. 

ter  to  that  which  contains  the  text.  "  Therefore  we 
ought  to  give  the  more  earnest  heed  to  the  things 
which  we  have  heard,  lest  at  any  time  we  should  let 
them  slip ;  for  how  shall  we  escape  if  we  neglect  so 
great  salvation  ?"  And  did  not  innumerable  facts 
establish  the  contrary,  we  could  hardly  have  con- 
ceived it  possible,  that  an  individual  of  our  fallen  race, 
who  ever  heard  the  Gospel  preached,  could  be  found 
to  reject  or  neglect  the  salvation  which  it  proffers. 
The  depraved  ingenuity  of  man  has,  indeed,  devised 
many  schemes  as  substitutes  for  that  of  the  Gospel, 
but  they  are  all  refuges  of  lies ;  while  still  greater 
numbers  appear  to  be  satisfied  with  their  prospects  for 
eternity,  on  the  simple  ground  that  they  manifest  no 
hostility  or  opposition  to  the  plan  of  salvation  which 
the  Gospel  proclaims. 

While  the  text  addresses  a  solemn  admonition  to 
all  who,  by  any  means,  or  in  any  way,  ftiil  of  this 
salvation,  it  makes  its  appeal  more  especially  to  the 
latter  class — to  the  careless,  and  indifferent,  and  negli- 
gent. Were  it  necessary  to  describe  this  class,  it  may 
be  done  in  few  words.  They  are  those  on  whom  divine 
truth  makes  no  sensible  or  salutary  impression ;  who 
remain  still  the  same  in  all  their  self-security.  The 
writer  of  the  text  has  described  them  in  a  subsequent 
chapter :  "  The  word  preached  did  not  profit  them, 
not  being  mixed  with  faith  in  them  that  heard  it." 
They  did  not  so  believe  it  as  to  produce  any  good 
effect  on  their  hearts  and  lives.     It  is  to  such  now 


SERMOx  viir.  Its 

I  address  the  sentiment  of  the  text,  "  How  shall  you 
escape,  if  you  neglect  so  great  salvation  ?"  That 
sentiment  is, — simple  neglect  abandons  the  soul  to 
eternal  ruin. 

I  propose  to  establish  the  truth  of  this  sentiment, 

I.  By  the  obvious  teachings  of  Scripture.  II.  From 
the  nature  of  the  salvation  which  the  Gospel  proposes. 

I.  No  other  possible  construction  can  be  put,  as  it 
seems  to  me,  on  the  text.  Not  a  word  is  said,  in  con- 
nection with  it,  of  violent  resistance,  or  of  substituting 
any  other  mode.  Having  stated  that  a  "  great  salva- 
tion" had  been  effected  and  proclaimed  by  God's  equal 
Son,  and  which  engaged  all  the  angels  in  heaven  to 
minister  to  man's  interest  in  it,  the  Apostle  adds, 
"Plow  shall  we  escape,  if  we  neglect  so  great  salva- 
tion ?"  Violent  opposition  unquestionably  aggravates 
the  guilt  of  the  individual  who  fails  to  secure  its 
blessings,  but  neglect  through  indifference  will  as  cer- 
tainly end  in  the  ruin  of  the  soul.  This  is  as  certain 
as  that  the  neglect  of  food  Avill  as  effectually  be  the 
death  of  the  body,  as  though  one,  should  lay  violent 
hands  on  himself,  or  as  he  who  neglects  to  sow  his 
seed  will  have  no  crop. 

Our  Saviour  has  most  forciblv  taucrht  this  truth  in 
the  parable  of  the  talents,  in  his  reproof  and  condem- 
nation of  the  servant  who  received  the  one  talent,  but 
who  had  made  no  improvement  of  it.  "His  Lord  said 
unto  him.  Thou  wicked,  slothful  servant !  Take  the 
talent  from  him,  and  cast  ye  the  unprofitable  servant 


144  SERMON  y:ii. 

into  outer  darkness;  there  shall  be  weephig  and  gnasli- 
ing  of  teeth."  Men  are  intrusted  with  nothing  more 
valuable  than  the  privileges  of  the  (jospel;  no  talents 
more  important,  no  possessions  to  which  they  will  be 
held  to  a  stricter  account,  than  the  means  of  grace,  and 
the  opportunities  of  their  salvation ;  and  neglect  is  a 
forfeiture  of  all  the  blessings  which  they  were  in- 
tended to  secure.  This  truth,  moreover,  is  taught  and 
enforced  by  the  urgency  with  which  the  salvation  of 
the  soul  is  pressed  upon  us.  I  scarcely  need  say  to 
you  that  the  salvation  of  the  soul  is  everywhere  set 
forth  in  this  book  as  the  great  work  of  men — that  for 
which  God  gave  him  his  existence,  unless,  by  his  per- 
version, he  himself  renders  that  existence  an  eternal 
curse  to  himself;  that  for  which  God  has  blessed  us 
with  all  the  necessary  means  of  saving  our  souls. 
What,  then,  can  mark  a  higher  offence  against  God, 
or  against  one's  own  soul,  than  to  neglect  them  all? 
It  implies  a  recklessness  in  regard  to  one's  own  highest 
interests,  and  a  contempt  of  God  and  all  he  has  done 
to  save  men,  Avhich  can  hardly  be  surpassed. 

But  not  to  dwell  longer  on  a  point  so  plain,  I  re- 
mark, 

II.  That  this  position  is  sustained  by  just  views  of 
the  nature  of  Gospel  salvation.  "What  is  this  salva- 
tion ?  What  does  it  propose  ?  What  is  it  as  expe- 
rienced here  and  enjoyed  hereafter  in  heaven  ?  In  its 
beginning,  its  progress,  and  its  consummation  ?  For  it 
has  its  beginning  in  this  world.     It  is  not  a  mere 


SERMON   VIII.  145 

negative  good — mere  exemption  from  the  penalties  of 
God's  violated  lav/s — mere  freedom  from  punishment. 
Were  it  possible  to  experience  this,  and  this  only,  this 
were  not  Gospel  salvation.  The  salvation  which  God 
has  provided,  and  which  he  offers  to  us,  is  "  redemption 
from  the  bondage  of  sin  and  liability  to  eternal  death, 
and  the  conferring  of  everlasting  Jiappiness."  Sin,  then, 
must  not  only  be  pardoned,  but  its  power  subdued ;  its 
bondage  must  be  broken,  and  the  soul  be  freed  from 
its  controlling  influence.  Sin  must  not  reign  in  our 
mortal  bodies  ;  its  dominion  must  be  crushed.  Is  that 
consistent  with  indifference  ? — with  neglect  ?  Is  it  a 
small  achievement  ?  Where  is,  or  when  lived  the  in- 
dividual of  our  fallen  race,  who,  of  himself,  ever  accom- 
plished this  mighty  work  ?  Never  lived  the  Christian 
who  took  that  honor  to  himself  They  all  speak  the 
same  language  on  this  point,  however  much  they  may 
differ  on  other  points ;  their  grateful  exclamation, 
without  a  dissenting  voice,  is  :  "  By  the  grace  of  God, 
I  am  what  I  am."  The  feeling  of  self-impotence  is  the 
very  first  hopeful  or  favorable  indication  in  the  case  of 
any  sinner.  What,  previously  to  this,  is  the  moral 
condition  of  sinners  ?  They  are,  indeed,  of  different 
grades ;  and  while  all  wax  worse  and  worse,  till  they 
become  new  creatures  in  Christ,  some  attain  to  the 
stature  of  giants  in  iniquity.  But  what  are  they,  or 
rather,  what  is  unsanctified  human  nature  as  a  mass  ? 
The  Scriptures  are  full  and  explicit  on  this  point : 
"  Every  imagination   of  the  thoughts  of  his  heart  is 

10 


146  SERMON    VIII. 

only  evil  continually;"  "The  imagination  of  man's 
heart  is  evil  from  his  youth  ;"  "What  is  man  that  he 
■should  be  clean,  who  drinketh  iniquity  like  water?" 
"  The  Lord  looked  down  from  heaven  upon  the  chil- 
dren of  men,  to  see  if  there  were  any  that  did  under- 
stand and  seek  God."  And  what  was  the  result? 
"  They  are  all  gone  aside ;  they  are  altogether  become 
filth V ;  there  is  none  that  doeth  good ;  no,  not  one." 

Let  us  go  back  to  an  earlier  date  in  the  existence  of 
each  and  every  human  being  :  "  Behold,  I  was  shapen 
in  iniquity,  and  in  sin  did  my  mother  conceive  me." 
"  The  wicked  are  estranged  from  the  womb,  speaking 
lies."  "  Foolishness  is  bound  in  the  heart  of  a  child." 
"  The  heart  of  the  sons  of  men  is  full  of  iniquity." 
"  That  which  is  born  of  the  flesh  is  flesh."  Hence,  the 
Saviour's  own  argument  for  the  new  birth  :  "  Except 
a  man  be  born  of  the  Spirit,  he  cannot  see  the  kingdom 
of  God."  Paul  says  to  the  Ephesian  Christians,  "  Ye 
were  by  nature  children  of  wrath,  even  as  others." 
But  I  need  not  quote  farther.  The  above,  however, 
are  mere  specimens  of  what  the  Bible  is  full.  Such  is 
human  nature  as  a  whole ;  such  are  its  attributes,  as 
every  human  being  advances  in  life,  till  sovereign 
grace  renews  his  nature,  restores  the  efiliced  moral 
image  of  his  Maker,  and  breathes  new  life  into  his 
soul,  or  he  is  left  to  go  on  and  perish.  Here  is  the 
very  necessity  of  Divine  interposition.  I  repeat,  this 
felt  as  it  should  be,  and  as  by  every  true  convert  it  is 
felt,  is  the  first  favorable  indication  of  such  Divine  in- 


SERMON  yiir.  147 

terposition.      This  is  the  low  spot  into  which  every 
sinner  here  must  be  brought  that  ever  rises  to  heaven. 

And  can  all  this  consist  with  indifference  ? — with 
neglect?  Is  it  nothing  to  repent? — to  hate  what  is 
supremely  loved,  and  the  converse  ?  Even  the  best 
Christian  finds  it  no  easy  task  to  resist  the  sinful  im- 
pulses of  his  partially  sanctified  heart.  With  all  his 
means,  and  habitually  cherished  influences  of  the 
Spirit,  and  practice  of  earnest  prayer  to  God,  he 
makes  but  little  progress,  slow  advances  in  prepara- 
tion for  salvation,  full  and  perfected  in  heaven.  And 
can  the  negligent  sinner  expect  that  salvation  ?  Has 
he  not  the  same  enemies  to  encounter,  to  conquer  ? — 
the  same  depraved  impulses  to  resist  and  suppress  ? — 
the  same  "  old  man"  to  crucify  ?  Has  the  soldier  of 
Christ  no  battles  to  fight  ? — his  follower,  no  race  to 
run  ? 

The  Apostle  Paul  presents  this  subject  in  two  dis- 
tinct, yet  necessarily  connected  points  of  view,  in 
which  let  us  for  a  moment  consider  i^.  In  his  Epistle 
to  the  Ephesians,  he  writes  :  "  That  ye  put  off  concern- 
ing the  former  conversation,  the  old  man,  which  is  cor- 
rupt according  to  the  deceitful  lusts,  and  be  renewed 
in  the  spirit  of  your  mind ;  and  that  ye  put  on  the 
new  man,  which  after  God  is  created  in  righteousness 
and  true  holiness." 

Here,  then,  are  some  things  to  be  renounced,  to  be 
laid  aside,  to  be  "  put  off."  These  things  embrace  all 
the  peculiar  characteristics  of  an  unrenewed  man ;   all 


148  SERMON"   VIII. 

wrong  desires,  passions,  and  purposes ;  every  sinful 
habit  of  speech  and  conduct.  Sins  as  dear  as  the  right 
hand  or  right  eye  are  cheerfully  to  be  sacrificed,  aban- 
doned. This  suppressing,  subjugating,  crucifj-ing  pro- 
cess neglected,  and  there  is  no  salvation  for  the  soul. 
This,  need  I  say,  is  no  easy  task. 

But  this  is  only  one  view  of  the  subject,  as  the 
Apostle  has  presented  it.  The  opposites  of  what  is 
peculiar  to  an  unrenewed  state  are  to  be  substituted  in 
their  place  :  "  the  new  man  must  be  put  on  f  supreme 
love  of  God  must  take  the  place  of  supreme  love  of  the 
world;  and  even  enmity  against  God,  "for  the  carnal 
mind  is  enmity  against  God ;"  rebellion  must  yield  to 
obedience;  selfishness,  as  a  governing  principle,  to 
God's  glory ;  the  pleasures  of  sin,  in  all  its  forms,  to 
the  approbation  of  God.  Perfect  salvation  in  heaven 
can  consist  only  with  a  perfect  renovation  of  the  whole 
moral  man :  "  That  ye  be  renewed  in  the  spirit  of 
your  mind,  and  that  ye  put  on  the  new  man,  which 
after  God"  {i.  e.,Jike  to  God),  "is  created  in  righteous- 
ness and  true  holiness." 

The  contrast  between  these  two  states  of  nature  and 
grace,  as  drawn  by  the  pen  of  inspiration,  and  as  ac- 
tually seen  in  the  lives  of  true  Christians,  is  so  great, 
that  the  latter  are  called  "  new  creatures,"  "  created 
anew  in  Christ  Jesus ;"  become  such  by  a  new  birth, 
have  new  desires,  new  principles  of  action,  new  sources 
of  joy.  Yet  all  this  is  only  partially  true  of  those 
most  eminent  for  piety  in  this  life.      How  infinitely 


SERMON   YIII.  149 

more  striking  the  difference  between  the  redeemed  in 
heaven  and  the  unrenewed  in  this  world  !  In  that 
world  all  is  perfect  holiness ;  the  conflict  between  sin 
and  grace  is  forever  ended ;  love  supreme  and  intense 
unceasingly  swells  the  hearts  of  all  its  inhabitants. 

Now,  tills  is  the  salvation  which  the  Gospel  proposes, 
and  which  by  every  consideration  that  can  be  presumed 
to  influence  a  rational  being,  and  especially  one  of  our 
race,  for  whom  it  has  been  provided,  is  urged  on  the 
acceptance  of  every  one  who  ever  listened  to  its  mes- 
sages ;  and  to  render  this  available,  the  Divine  Author 
of  it  has  appointed  the  only  means  by  which  it  can  be 
secured.  It  is  by  these  means  that  it  is  commenced 
in  this  life  and  perfected  in  the  next.  How,  then,  can 
the  sinner  escape  the  fearful  penalties  of  God's  violated 
law,  which  is  eternal  death,  in  the  neglect  of  those 
means  ?  Were  God,  by  a  mere  act  of  his  sovereignty, 
to  remit  those  penalties,  what  preparation  would  that 
be  for  the  enjoyment  of  a  heaven  of  perfect  holiness  ? 
How  could  the  soul  be  happy  in  heaven  ?  A  mere  act 
of  pardon  would  be  no  qualification  for  the  actual  em- 
ployments of  that  world.  It  is  true,  that  in  the 
economy  of  grace,  pardon  involves  everything  else 
that  is  necessary.  God  never  pardons  without  re- 
pentance; and  the  grace  which  produces  repentance 
is,  at  the  same  time,  sanctifying;  nor  is  it  ever  with- 
holden  till  the  soul  is  wholly  fitted  for  heaven  :  "  For 
he  that  hath  begun  a  good  work  will  carry  it  on  until 
the  day  of  Jesus  Christ." 


150  SERMON    VIII. 

Mere  pardon,  however,  were  at  most  but  a  negative 
qualification  for  heaven.  The  Apostle,  as  we  have 
seen,  carries  this  point  much  farther.  It  is  not  enough 
to  "put  off"  what  he  terms  "the  old  man,  with  his  cor- 
rupt deeds" — that  is,  in  few  words,  to  suppress  and 
extirpate  all  the  sinful  propensities  and  practices  of 
his  corrupt  nature,  or  natural  state ;  but  "  the  new 
man"  must  be  "  put  on ;"  the  sinner  must  be  renewed 
in  the  spirit  of  his  mind ;  there  must  be  positive  holi- 
ness. The  distinction  is  obvious,  although  God  has 
been  pleased  inseparably  to  connect  them ;  so  that 
where  there  is  the  one,  there  will  also  be  the  other. 
It  is  to  cease  one  course  and  pursue  a  directly  opposite 
course. 

Whatever  view  we  take  of  salvation,  it  is  an  im- 
mensely difficult  work  to  accomplish — a  work  in  oppo- 
sition to  which  the  whole  nature  of  man  is  arrayed. 
It  falls  in  with  none  of  the  principles  of  the  natural 
man ;  and  the  longer  it  is  deferred,  the  more  strength 
they  acquire :  "  The  whole  soul,"  as  one  expresses  it, 
"  gravitates  toward  the  earth,  and  it  is  as  unnatural 
for  it  to  rise  to  God,  as  it  is  for  the  body  to  ascend  to 
heaven."  There  are  difficulties  in  the  salvation  of  the 
soul  to  be  overcome  greater  than  ever  beset  any  other 
work.  Every  figure  employed  in  the  Bible  to  set  it 
forth  shows  this :  such  as  running,  wrestling,  figliting, 
agonizing. 

And  how  are  all  these  difhculties  to  be  overcome  ? 
No  man  ever  conquered  them,  though  by  Omnipotent 


SERMON    VIII.  151 

grace,  without  strong,  determined,  and  persevering 
effort.  What,  then,  let  me  ask,  is  likely  to  be  the 
end  of  those  among  us  who  are  putting  forth  no  such 
effort  ?  We  address  you  now,  not  as  violent  opposers 
of  your  salvation,  but  simply  as  neglecters  of  it;  for, 
probably,  there  is  not  one  here  who  does  not  'expect  to 
be  saved,  and  that,  too,  not  by  any  plan  or  method  of 
his  own,  as  different  from  that  which  the  Gospel  pre- 
scribes, but  in  the  way  which  the  Gospel  does  point 
out.  None  of  you,  probably,  are  quarrelling  with  God's 
method  to  save  sinners.  It  were,  indeed,  more  hope- 
ful if  you  Avere ;  it  would,  at  least,  show  interest  in 
the  subject.  The  state  of  indifference  which  simple 
neglect  shows,  is  the  most  hopeless  of  all  states.  No- 
thing but  a  resurrection  power  can  arouse  such.  It 
argues  a  self-security  from  which  one  will  not  be  likely 
to  awake,  but  slumber  on,  dreaming  perhaps  of  heaven, 
till  he  awake  in  eternity.  What  multitudes  are  thrown 
on  the  bed  of  their  last  sickness  in  that  state,  and  then 
feel  no  apprehensions  in  regard  to  their  eternal  condi- 
tion till  the  symptoms  of  death  are  thick  upon  them, 
and  are  then  left  in  hopeless  agony,  or  a  presumptuous 
confidence  in  God's  mercy  ! 

Far  more  souls  perish  from  neglect  of  the  means  of 
their  salvation,  with  the  intention  of  finally  securing 
it,  than  from  all  other  causes.  Nothing  like  this  lulls 
the  soul  to  so  deep  a  sleep. 

And  is  not  this  the  very  condition  of  far  the  greater 
portion  of  the  impenitent  ?     What   else   can   shield 


152  SERMON   VJII. 

against  the  arrows  of  conviction  under  the  constant 
sound  of  the  Gospel  ?  And  yet,  what  a  gross  self- 
deception  !  There  is  not,  in  itself,  a  more  alarming 
condition  than  that  in  which  no  alarm  is  felt.  It  is 
God's  method  to  alarm  the  sinner  whom  he  means  to 
save.  Mit  to  feel  no  alarm,  no  special  anxiety,  in  the 
possession  of  all  the  means  of  salvation  under  the  con- 
stant proclamation  of  the  Gospel,  argues  a  state  of  pe- 
culiar hopelessness. 

The  charge  of  neglecting  the  great  salvation  does 
not  lie  against  the  man  only  who  never  places  himself 
under  the  influence  of  any  of  the  means  of  grace 
which  God  has  appointed — the  man  Avho  never  reads 
the  Bible,  never  visits  the  house  of  jDrayer,  and  pays 
no  respect  to  the  Sabbath.  One  of  the  most  fearful 
charges  which  the  Saviour  brought  against  sinners 
was,  that  the  kingdom  of  heaven  had  come  nigJi  to 
them,  while  yet  they  refused  to  enter  in.  Just  in  pro- 
portion to  the  abundance  of  the  means  of  salvation, 
while  unimproved,  will  be  the  sinner's  doom.  The 
more  we  know  of  the  greatness  of  that  salvation 
which  God  has  provided  for  our  guilty  race,  and  yet 
neglect  it,  the  more  guilt  we  contract,  and  the  more 
weighty  will  be  our  condemnation.  Of  that  we  are 
fully  informed.  We  have  learned  flxr  more  than  the 
simple  fact  of  God's  willingness  to  save  men.  He  has 
told  us  Jioiu  this  has  been  accomplished,  at  what  an 
immense  price  the  provision  has  been  made ;  he  has 
taught  us  every  step  in  the  whole  process  by  which 


SERMON   YIII.  153 

man's  redemption  has  been  wrought  out ;  he  has  given 
us  his  own  judgment  of  the  infinite  importance  of  that 
work,  the  immense  vahie  of  the  thing  to  be  redeemed, 
the  immortal  soul  of  man. 

It  is  an  infinitely  great  salvation,  as  God  himself 
has  been  concerned  in  it.  Nothing  less  than  the  gift 
and  sacrifice,  by  a  most  cruel  death,  of  his  only  Son. 
But  the  object,  as  man  is  concerned,  was  a  great  one, 
— redemption  of  the  soul  from  eternal  death,  and  be- 
stowing eternal  happiness.  0,  how  deep  must  be  the 
stuj)idity  and  guilt  of  the  man  who  feels  not  the  force 
of  such  considerations  !  "  How  shall  he  escape,  if  he 
neglect  such  a  salvation  ?" 

But  it  must  be  secured  soon,  or  never.  Should  not 
God  take  back  the  offer  till  the  dying  hour,  that  is  not 
very  distant,  and  much  nearer  than  you  now  imagine. 
0,  is  not  one  day,  or  even  hour,  too  much  to  lose,  and 
especially  with  those  who  have  already  lost  many 
years  ?  Nor  is  the  hazard  scarcely  less  with  the 
youngest.  There  is  the  same  native  depravity  in 
every  natural  heart  to  be  subdued ;  the  same  God  to 
love;  the  same  salvation,  and  on  the  same  terms,  to 
secure :  and  the  first  step,  in  the  case  of  any  one,  is  to 
see  his  danger,  feel  his  guilt  and  his  helplessness,  and 
cast  himself  on  the  sovereign  grace  of  God.  Take  God's 
law  for  your  instructor,  and  you  cannot  fail  to  see  your 
danger ;  take  his  Gospel  for  your  guide,  and  you  can- 
not mistake  the  only  course  of  safety.  There  is,  in- 
deed, no  need  that  one  should  perish.    "He  that  spared 


154  SERMON    VIII. 

not  his  own  Son,  but  delivered  him  up  for  us  all,"  is 
still  on  a  throne  of  mercy.  There  is  nothing  in  the 
way  of  the  salvation  of  any  one  who  will  go  to  the 
Saviour  with  a  penitent  heart.  It  is  his  own  promise  : 
"Him  that  cometh  unto  me,  I  will  in  no  wnse  cast  out." 
There  is  the  same  pity  in  his  heart  that  brought  him 
to  our  world,  and  carried  him  to  the  cross ;  he  has 
even  spared  you  to  this  hour  to  make  you  another 
offer  of  eternal  life.  Death,  at  farthest,  will  close  every 
opportunity;  and  death  may  come  at  any  hour. 


IX. 


GOD'S  DESIRE  FOR  THE  SALVATION  OF 

THE  SINNER'S  SOUL 

LEAVES   IIIM    WITHOUT   PLEA  OR   EXCUSE   FOR    ITS    LOSS. 

"How  shall  I  give  tliee  up,  Epliraim?  How  shall  I  deliver  thee,  Israel? 
How  shall  I  make  thee  as  Admah  ?  How  shall  I  set  thee^  as  Zeljoim  ? 
Mine  heart  is  turned  within  me,  my  repentings  are  kindled  together." — 
HosEA  11:8. 

This  is  strange  language  for  the  Infinite  Majesty  of 
heaven  and  earth  to  use  towards  guilty,  rebellious 
men.  Nor  were  they  sumers  of  an  ordinary  character 
only.  They  had  been  selected  out  from  the  rest  of 
mankind,  and  distinguished  by  many  and  very  great 
privileges.  They  had  been  the  objects  of  special 
Divine  regard,  from  the  very  origin  of  their  nation. 
"When  Israel  was  a  child,  then  I  loved  him,  and 
called  my  son  out  of  Egypt.  I  taught  Ephraim  also  to 
go,  taking  them  by  their  arms.  I  drew  them  with 
cords  of  a  man,  with  bands  of  love;  and  I  was  to  them 
as  they  that  take  off  the  yoke  on  their  jaws,  and  I 
laid  meat  unto  them."  Such  were  God's  kind  deal- 
ings towards  them.  But  intermingled  with  this  state- 
ment, the  same  prophet  has  written  of  them,  "  They 


156  SERMON    IX. 

sacrificed  unto  Baalim,  and  burned  incense  to  graven 
images;  they  knew  not  that  I  healed  them."  "He 
shall  not  return  into  the  land  of  Egypt,  but  the  As- 
syrian shall  be  his  king,  and  the  sword  shall  abide  in 
his  cities,  and  shall  consume  his  branches,  and  devour 
them  because  of  their  counsels.  My  people  are  bent 
to  backsliding  from  me." 

Such,  briefly,  had  been  God's  dealings  towards  that 
highly  favored  and  distinguished  people.  Such,  too, 
had  been  their  more  than  ungrateful  returns ;  the 
goodness  of  God  they  consumed  upon  their  lusts,  while 
his  forbearance  but  the  more  emboldened  them  in  their 
rebellion.  And  yet,  in  view  of  all  this  abuse,  God 
addresses  them  in  the  language  of  the  most  earnest 
expostulation.  "How  shall  I  give  thee  up,  Ephraim? 
How  shall  I  deliver  thee,  Israel.  How  shall  I  make 
thee  as  Admah  ?  How  shall  I  set  thee  as  Zeboim  ? 
Mine  heart  is  turned  within  me,  my  repentings  are 
kindled  together."  We  repeat,  what  strange  language 
for  Jehovah  to  utter  towards  that  ungratefid,  rebel- 
lious nation ! 

Let  us  consider  a  moment  the  strong  expressions 
which  the  prophet,  or,  rather,  God  himself,  employs  in 
the  text,  by  which  we  shall  be  more  deeply  convinced 
of  God's  judgment  of  the  wickedness  of  the  Israelites, 
and  more  deeply  impressed,  not  only  with  his  com- 
passion and  benevolence,  but  of  the  deep  yearnings 
and  tenderest  workings  of  his  heart.  "  How  shall  I 
give  thee  up,  Ephraim?"     Ephraim  was  the  name  of 


SEKAIOX   IX.  157 

a  single  tribe,  but  often,  and  in  this  place,  stands  for 
the  ten  tribes  of  the  Hebrew  nation.  "How  shall  I 
deliver  thee,  Israel  ?"  This  was  not  only  a  name  of 
equally  extensive  meaning,  but  as  expressive  of  pecu- 
liar favor  and  honor.  It  literally  signifies  "A  prince 
of  God,"  and  was  given  of  the  Almighty  to  Jacob, 
when  he  wrestled  with  the  angel  of  his  presence, 
that  is,  undoubtedly,  the  Messiah,  in  an  assumed 
human  form,  and  prevailed.  This  language  of  the 
text  was  used,  probably,  to  remind  the  nation  of  the 
Israelites  to  what  special  honor  and  privileges  they 
had  been  exalted  ;  but  how  proportionally  low  they 
had  fallen  by  their  sins,  and  consequently,  how  daring 
were  their  provocations.  And  yet,  notwithstanding  all 
this,  how  tenderly  the  Almighty  addresses  them :  "  How 
shall  I  give  thee  up?  How  shall  I  deliver  thee?"  Nor 
did  even  this  fully  express  God's  displeasure,  and  their 
inexpressible  deserts.  For  he  still  adds,  "How  shall  I 
make  thee  as  Admah  ?  How  shall  I  set  thee  as 
Zeboim  ?"  These  were  two  of  the  four  cities  of  the 
plain  which,  for  the  extreme  wickedness  of  their  in- 
habitants, were  consumed  by  fire  from  heaven.  The 
force  of  the  Divine  expostulation  is,  "  How  shall  I 
abandon  you  to  utter  destruction,  as  those  cities  were?" 
Nor  does  all  this  reach  the  climax  of  God's  commise- 
ration and  pity,  or,  perhaps  more  properly,  the  pro- 
found depths  of  his  compassion.  He  still  adds,  "  My 
heart  is  turned  within  me,  my  repentings  are  kindled 
together."     What  language  of  greater  intensity,  ex- 


158  SERMON  IX. 

pressive  of  deeper  feeling,  could  be  employed  ?  Such 
language,  when  applied  to  a  human  being,  is  under- 
stood only  by  the  one  who  utters  it.  I  need  not  say 
to  some  of  you,  at  least,  that  so  intense,  so  over- 
whelming are  the  feelings  of  the  heart,  that  no  words 
can  express  them,  and  utterance  can  only  be  given  in 
sighs  and  groans.  But  here  is  the  Infinite  God,  w^ho 
is  immutable  to  all  outward  circumstances  which  can 
occur  in  his  entire  universe,  infinitely  self-possessed,  in. 
the  possession  of  every  possible  perfection,  yet  pouring 
forth  the  intensest  feelings  of  liis  infinite  heart,  in  the 
strange  language  of  even  kindling  repentance,  over  the 
misery  and  wretchedness  of  his  sinful  creatures.  "  Mine 
heart  is  turned  within  me,  my  repentings  are  kindled 
together.  Plow  shall  I  give  thee  up  ?  How  shall  I 
deliver  thee  ?  How  can  I  abandon  thee  to  utter  de- 
struction, though  most  richly  deserved,  as  Admah  and 
Zeboim,  Sodom  and  Gomorrah, the  Cities  of  the  Plain?" 
But  this  is  not  the  only  instance  in  which  the 
Almighty  expresses  himself  in  similar  terms  of  com- 
passion and  earnest  expostulation,  both  in  the  Old 
Testament  and  the  New.  In  the  former  we  read, 
"  Wisdom  crieth  without,  she  uttereth  her  voice  in  the 
streets :  she  crieth  in  the  chief  place  of  commerce,  in 
the  openings  of  the  gates;  in  the  city  she  uttereth  her 
words,  saying.  How  long,  ye  simple  ones,  will  ye  love 
simplicity,  and  the  scorners  delight  in  their  scorning, 
and  the  fools  hate  knowledge  ?"  "  Turn  you,  at  my  re- 
proof    Behold,  I  will  pour  out  my  spirit  unto  you, 


SERMON   IX.  159 

and  I  will  make  known  my  words  unto  you."  "  0,  that 
thou  liadst  hearkened  to  my  commandments ;  tlien 
hadst  thy  peace  been  as  a  river,  and  thy  righteousness 
as  the  waves  of  the  sea."  "Say  unto  them,  As  I  live, 
saith  the  Lord  God,  I  have  no  pleasure  in  the  death  of 
the  wicked,  but  that  the  wicked  turn  from  his  way  and 
live ;  turn  ye,  turn  ye,  from  your  evil  ways  and  live, 
for  why  will  ye  die  ?"  "  Hear  ye  now  what  the  Lord 
saith  :  Arise,  contend  thou  before  the  mountains,  and 
let  the  hills  hear  thy  voice.  Hear  ye,  0  mountains, 
the  Lord's  controversy,  and  ye  strong  foundations  of 
the  earth ;  for  the  Lord  hath  a  controversy  Avith  his 
people,  and  he  will  plead  with  Israel."  "  0,  my  people, 
what  have  I  done  unto  thee?  and  wherein  have  I 
wearied  thee  ?  Testify  against  me."  "  Come,  now, 
let  us  reason  together,  saith  the  Lord.  Though 
your  sins  be  as  scarlet,  they  shall  be  as  white  as 
snow;  though  they  be  red  like  crimson,  they  shall 
be  as  wool."  "0,  that  there  were  such  a  heart  in 
them,  that  they  would  fear  me,  and  keep  all  my 
commandments,  always,  that  it  might  be  well  with 
them  and  with  their  children  forever.  0  that  they 
were  wise,  that  they  understood  this,  that  they  would 
consider  their  latter  end."  Such  are  mere  speci- 
mens taken  from  the  Old  Testament.  Let  us  look 
a  moment  into  the  New.  "  Come  unto  me,  all  ye 
that  labor  and  are  heavily  laden,  and  I  M'ill  give  you 
rest."  "  Take  my  yoke  upon  you,  and  learn  of  me, 
for  I  am  meek  and  lowly  in  heart,  and  ye  shall  find 


160  SERMON    IX. 

rest  unto  your  souls,  for  my  yoke  is  easy,  and  my 
burden  is  light."  "  In  the  last  day,  that  great  day  of 
the  feast,  Jesus  stood  and  cried,  saying,  If  any  man 
thirst,  let  him  come  unto  me,  and  drink.  Come,  for  all 
things  are  now  ready."  "Behold,  I  stand  at  the  door 
and  knock.  If  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  will  sup  with  him,  and 
he  with  me."  "And  when  he  was  come  near,  he  beheld 
the  city  and  wept  over  it,  saying.  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day,  the  things  which 
belong  unto  thy  peace,  but  now  they  are  hidden  from 
thine  eyes."  "For  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  believeth  in  him, 
should  not  perish,  but  have  everlasting  life."  "  For  God 
sent  not  his  Son  into  the  world,  to  condemn  the  world, 
but  that  the  world,  through  him,  might  be  saved." 

But  where  shall  I  end  in  quoting  similar  passages  ? 
Invitations,  exhortations,  admonitions,  expostulations, 
and  entreaties,  run  through  the  whole  New  Testament. 
"What,  indeed,  is  the  Gospel  itself  but  a  system  of  good 
news,  a  Divine  arrangement  for  saving  lost  sinners  ? 
For  what  else  did  the  Son  of  God  leave  the  bosom  of 
his  Father,  and  come  to  our  world  ?  take  our  nature, 
and  die  on  the  cross  ?  He  himself  has  told  us  that  he 
"  came  to  seek  and  to  save  that  which  was  lost."  He 
came  to  raise  sinners  of  our  race  to  far  higher  bliss 
than  the  first  pair  enjoyed  in  Paradise ;  to  make  the 
apostasy,  and  consequent  redemption,  the  occasion  of 
joys  and  glories  which  otherwise  would  never  have 


SERMON   IX.  161 

been  known ;  to  bring  to  view  Divine  attributes  which 
would  forever  have  been  concealed,  but  whose  displays 
constitute  the  bliss  of  heaven. 

I  come  now  to  the  principal  object  of  this  discourse, 
wdiicli  is  to  wrest  from  sinners  every  possible  ground 
of  excuse  or  plea  for  not  at  once  becoming  Christians. 
We  will  not,  indeed,  descend  to  the  more  frivolous  and 
trifling  excuses  which  are  not  seldom  made ;  for  no 
man  of  any  pretension  to  seriousness  or  sober  reflection 
ever  placed  any  confidence  in  or  real  weight  on  them. 
Such,  for  instance,  as  that  they  have  no  time  to  attend 
to  the  momentous  concerns  of  their  souls.  This  is  a 
plea,  indeed,  whicb  is  often  made ;  but  no  man  of  any 
sober  reflection,  no  man  who  believes  or  for  one  mo- 
ment thinks  that  he  has  a  soul  to  save,  or  to  be  lost; 
who  believes  that  there  is  a  heaven  to  be  gained  or  a 
hell  to  be  avoided,  ever  placed  the  least  confidence  in 
that  plea.  The  man  who  makes  it,  hnoics  that  he  is 
trifling;  one  sober  reflection,  one  thought  of  death 
and  of  a  hereafter,  will  flash  the  conviction  of  its  false- 
hood on  the  conscience ;  he  does  not  believe  his  own 
statement.  Argument  with  such  a  man  is  wholly  un- 
called for,  and  he  may  be  left  to  his  own  conscience. 
He  knows,  if  he  believes  a  particle  of  God's  word,  that 
this  life  is  not  the  principal  period  of  his  existence, 
and  that  God  gave  him  his  being  to  prepare  for  eter- 
nity ;  and,  moreover,  that  no  temporal  concerns  ought 
for  a  moment  to  interfere  with  preparation  for  an  eter- 

11 


162  SERMON    IX. 

nity  of  happiness,  or  the  avoidance  of  endless  misery. 
Such  a  plea  is  not  entitled  to  the  character  of  even  a 
delusion ;  it  is  prompted  wholly  from  utter  dislike  to 
what  is  necessary,  in  order  to  such  preparation — in 
other  words,  to  religion  itself.  He  that  makes  this 
plea  knows  that  he  is  adding  another  sin  to  the  long 
catalogue  of  sins  which  lie  uncancelled  against  him, 
and  that  it  is  made  only  to  put  from  his  mind  the  un- 
welcome subject  of  religion. 

Near  akin  to  this  plea  is  another  oftener  still  made, 
which  is,  that  "  there  is  time  enough  yet."  To  some, 
this  may  seem  more  reasonable,  or  partake  more  of  the 
nature  of  a  delusion  than  the  plea  just  considered. 
To  the  healthy,  the  strong,  and  the  young,  it  may 
appear  to  possess  some  force.  After  all,  it  is  a  gross 
delusion.  It  is  a  plea  for  continued  impenitence,  and 
what  all  who  make  it  know  is  used,  to  keep  the  con- 
science quiet  in  the  practice  of  sinful  indulgences.  No 
one  that  makes  it  believes  it  to  be  safe.  The  daily 
providences  of  God,  uttered  in  tones  which  they  can- 
not but  hear,  and  their  import  feel,  show  them,  that 
there  is  no  safety  in  it,  and  that  it  is  made  only  to 
continue  in  sin.  It  carries  this  conviction  on  the  very 
face  of  it.  Besides,  those  who  are  guilty  of  it  are 
seldom  as  bold  as  Felix  of  old,  openly  to  avow  it.  It 
is  a  concealed  rather  than  a  public  plea.  Few  who 
indulge  it  have  the  presumption  and  the  daring  to 
avow  it.  Even  the  secret  feeling  is  one  of  the  highest 
provocations  which  can  be  offered  to  God,  who  alone 


SERMON   IX.  1G3 

knows  how  long  the  life  of  any  of  his  creatures  will  be 
continued  on  earth,  or  when  and  under  what  circum- 
stances it  will  be  ended.  And  surely  the  proofs  of  its 
uncertainty,  in  regard  to  all  ages  and  circumstances, 
are  too  frequent  to  pass  altogether  unheeded.  Such 
constant  and  often  loud  admonitions,  must  sometimes, 
at  least,  produce  in  the  minds  of  the  most  thoughtless 
the  conviction  of  the  fearful  hazard  of  deferring  the 
momentous  concerns  of  eternity  to  an  uncertain  future, 
even  if  it  were  for  a  single  day.  An  hour's  delay  has 
in  unnumbered  instances  proved  fatal  to  the  soul. 

But  there  are  other  pleas  which  possess  a  higher 
character,  and  though  utterly  unfounded,  are  yet  urged 
with  deep  sincerity.  One  of  this  nature  is  an  over- 
whelming conviction  of  their  sinfulness  before  God — 
that  their  sins,  in  a  word,  are  too  great  to  permit  them 
even  to  hope  forgiveness.  Undoubtedly,  multitudes 
have  this  painful  conviction,  and  therefore  settle  down 
in  honest  despair.  And  this  would  be  the  case  with 
every  child  of  God,  but  that  he  graciously  lightens  the 
burden  of  their  guilt,  or  relieves  them  of  a  proper  or 
full  sense  of  it.  For,  a  full  perception  of  the  nature 
of  sin,  or  a  full  consciousness  of  their  own  guilt,  in  the 
sight  of  the  infinitely  holy  God,  would  sink  any  soul 
to  utter  despair.  Perhaps  there  is  no  greater  source 
of  misery  to  the  finally  lost,  than  a  full  sense  of  their 
sin  and  guilt.  The  tortures  of  conscience,  when  all 
restraints  are  withdrawn,  and  it  is  left  to  its  actings, 
may  be,  emphatically,  "the  worm  that  never  dies," 


164  SERMON    IX. 

and  its  gnawings  the  fire  "  Avhich  can  never  be 
quenched."  "The  spirit  of  a  man  will  sustain  his 
infirmity,  but  a  wounded  spirit  who  can  bear  ?"  But 
this  side  the  world  of  woe,  where  is  there  occasion  of 
such  utter  hopelessness  ?  True,  no  man  can  measure 
his  own  sinfulness  and  guilt.  The  Infinite  God  alone 
can  do  this.  But  can  any  man  measure  the  com- 
passion and  mercy  of  God  ?  And  yet  he  has  said,  by 
an  inspired  Apostle,  "  where  sin  abounded,  grace  did 
much  more  abound."  Who  can  measure  the  efficacy 
of  the  blood  of  God's  only  and  equal  Son  ?  And  yet 
the  same  Apostle  tells  us  that  he  died  for  sinners. 
And  another  inspired  Apostle  tells  us  that  "  the  blood 
of  Jesus  Christ  cleanseth  from  all  sin."  This  is  a 
groundless  plea,  an  utterly  unauthorized — yea,  most 
injurious  conception.  It  is  itself  a  sin  of  mighty 
magnitude.  It  impeaches  the  truth  of  God.  For  it  is 
in  direct  opposition  and  contradiction  to  the  whole 
current  of  his  word.  To  foreclose  this  plea,  to  show 
in  advance  the  groundlessness  of  this  apprehension  or 
conception,  we  largely,  though  very  limitedly,  quoted 
God's  own  declaration,  by  his  own  mouth,  by  the  mouth 
of  his  Son,  and  by  his  inspired  Prophets  and  Apostles, 
in  the  former  part  of  this  discourse.  Surely,  we  need 
not  repeat,  nor  add  to  them.  You  can  hardly  open 
the  Bible,  or  cast  an  eye  on  any  page  of  it,  but  you 
find  similar  declarations,  and  individual  illustrations 
of  their  truth,  in  the  renewal  and  salvation  of  sinners 
of  the  vilest  character.     No,  my  hearers,  if  there  are 


SERMON   IX.  1G5 

any  sucli  despairing  souls  in  this  assembly,  on  account 
of  their  conviction  of  the  greatness  of  their  sins,  the 
only  just  ground  of  despair  in  relation  to  their  salva- 
tion is,  to  despair  of  doing  anything  of  themselves  to 
merit  that  salvation,  or  to  lay  God  under  obligations 
to  save  them.     This  no  man  can  do.     Sin  has  reduced 
all  our  race  to  equal  helplessness,  and,  in  themselves, 
utter  hopelessness.     There  is  but  one  position  for  all 
to  take,  one  course  for  all  to  pursue.     That  position  is 
the  lowest  possible  posture  before  the  cross  of  Christ, 
the  footstool  of  sovereign  mercy— that  course  is  deep 
and  sincere  repentance,  and   a  cheerful,  hearty  sur- 
render of  all  to  God.     This  done,  and  though  your 
sins  may  be  as  mountains  in  point  of  magnitude,  and 
in  numbers  as  the  atoms  of  the  material  universe,  your 
salvation  is  as  certain  as  that  God's  word  is  true,  or  as 
though  you  were  already  a  glorified  spirit.    The  belief 
or  suspicion  of  the  contrary  is  a  suggestion  of  the  ad- 
versary, addressed  to  groundless  fears, — a  real  rejec- 
tion, a  virtual  contempt  of  all  God's  proffered  mercy, 
a  charge  of  the  inefficacy  of  the  blood  of  Jesus  Christ. 
And  if  you  perish,  it  will  be  through  a  rejection  of  the 
salvation  he  so  dearly  purchased.     Emphatically,  you 
will  be  your  own  destroyer. 

There  is  another  plea,  similar  to  the  one  just 
considered,  but  peculiar  in  some  respects,  and  espe- 
cially as  proceeding  from  a  distinct  class.  That  class 
are  the  aged,  and  their  apprehensions  or  fears  arise 
from   the  reflection   of  a  long   life   of  sin,   while    a 


166  SERMON    IX. 

remnant  only — and  that  short  at  longest — of  life  re- 
mains. Truly,  this  is  an  unhappy  case  ;  the  reflection 
must  be  painful.  And  painful,  too,  as  the  remark  is, 
the  case  of  such  is  well-nigh  a  forlorn  one  !  Indeed,  it 
is  not  often  that  such  are  brought  to  repentance.  The 
class  of  youth  furnishes .  vastly  the  larger  number  of 
converts.  Almost  the  great  body  of  the  Church,  in 
every  age,  has  been,  and  is,  composed  of  those  who 
came  into  it  when  young.  And  yet,  let  me  say,  their 
numbers  are  few,  compared  to  the  multitudes  of  the 
same  class  who  prefer  to  run  the  awful  risk  of  defer- 
ring the  salvation  of  their  souls  to  a  later  period  of  life, 
though  the  delay  has  cost,  to  countless  numbers  of 
them,  endless  perdition.  They  never  saw  the  days  of 
which  they  fondly  but  vainly  dreamed,  when  they  were 
young ;  they  were  cut  off  in  childhood  or  riper  youth ; 
they  neglected  the  calls  of  mercy  then,  and  in  their 
still  early  years  were  forever  lost !  Yet  many  were 
spared,  and  spared  to  old  age,  but  to  whom  the  "con- 
venient season"  never  came,  and  remained,  and  remain 
still,  in  all  their  impenitence;  and  the  sad  reflection 
is,  most  of  them  will  probably  die  in  their  sins.  Not, 
indeed,  that  there  is  not  mercy  enough  to  save  them ; 
not  that  God  is  not  as  willing  and  as  ready  to  save 
them  as  to  save  the  youth.  God  has  excepted  no  class 
from  his  proffered  salvation.  He  that  repents  shall  be 
forgiven ;  he  that  believes  shall  be  saved.  The  condi- 
tions are  the  same  to  all ;  and  he  that  complies  with 
them,  whatever  his  years,  however  numerous  and  ag- 


SERMON   IX.  167 

gravated  his  sins,  the  blood  of  Christ  is  sufficient  to 
wash  them  all  away. 

Yet  the  doubt  of  this  with  the  advanced  in  years, 
who  have  not  secured  their  salvation,  is  no  uncommon 
douht.  The  despair  of  such  is  no  uncommon  occur- 
rence. It  is  to  those  who  deeply  feel  this  painful 
doubt,  this  subject  makes  a  solemn  and  earnest  appeal. 
Such  have  no  reason  to  despair,  if  they  apply  to  the 
proper  source  for  the  solution  of  their  doubts.  God  is 
as  willing  to  receive  them  as  others  who  have  sinned 
less.  Every  hindrance  to  salvation,  on  his  part,  has 
been  removed.  The  atonement  of  his  Son  is  as  suffi- 
cient for  their  salvation  as  for  the  salvation  of  the 
youngest  or  most  amiable  or  lovely  by  nature.  The 
wicked  Manasseh,  it  is  believed,  though  he  had  grown 
old  in  sins  and  crimes  of  the  deepest  dj^e,  was  saved, 
while  the  amiable  young  nobleman,  it  is  equally  be- 
lieved, was  left  to  his  morality,  and  perished. 

It  is  true,  that  there  are  greater  difficulties  in  the 
way  of  aged  sinners  than  that  of  the  young.  The 
Spirit  of  God  operates  according  to  the  established 
laws  of  the  human  mind.  Sin  is  necessarily  harden- 
ing and  hlinding ;  every  transgression  of  God's  law 
will  leave  its  impress  on  the  soul;  and  the  more  nu- 
merous one's  sins,  the  more  deep  that  impress,  the 
more  difficult  to  arouse  the  sensibilities  of  the  soul ; 
the  conscience  becomes  less  sensitive ;  it  is  more  diffi- 
cult for  Divine  truths  to  find  access  to  the  heart; 


168  SERMON   IX. 

habits  are  less  easily,  and  therefore  less  likely,  to  be 
broken  up  and  overcome. 

It  is  with  reference  to  such  that  the  prophet  Jere- 
miah cries,  "  Can  the  Ethiopian  change  his  skin,  or 
the  leopard  his  spots  ?  then  may  ye  also  do  good,  that 
are  accustomed  to  do  evil."     It  requires,  indeed,  the 
most  resolute  determination,  the  highest  effort  of  the 
whole  soul,  from  the  very  necessity  of  the  case.     But 
there  is  no  occasion  for  despair,  no  necessity  to  give 
up  all  for  lost ;  the  invitations  of  the  Gospel  are  equally 
addressed  to  them  as  to  others.     Never  too  late  to  put 
up  the  plea,  if  it  go  up  from  the  heart,  "  God  be  mer- 
ciful to  me,  a  sinner."     Allow  me,  in  a  few  closing 
words,  to  make  an  appeal  to  the  dear  youths  before 
me,  who  have  not  already  "  chosen  that  good  part 
which  shall  never  be  taken  from  them."     Dear  young 
friends,  need  you  be  reminded  that  every  future  step 
in  a  life  of  impenitence  is  hurrying  you  on  to  that 
stage  in  life  when  the  prospect  of  your  salvation  will 
become  less   and  less  promising  ?   that  every  hour's 
delay  to  become  Christians  is  an  additional  hazard  of 
your  immortal  souls  ?  that  sin  and  sinful  habits  will 
have  the  same   hardening  effect  on  you,  that   they 
never  fail  to  have  on  the  impenitent  in  old  age  ?   And 
this  on  the  slender  supposition,  that  you  will  reach 
that  age.     Not  all  of  you  will  reach  old  age.     The 
youngest  in  this  assembly  may  be  the  first  to  be  fol- 
lowed to  the  grave.     This  were  no  marvel.     And  if 
but  one,  who  shall  that  one  be  ?     Ah,  which  of  you. 


SERMON   IX.  169 

now  in  all  jour  thoughtlessness  and  unpreparednoss, 
may  thus  soon  be  hurried  into  eternity  ?  Heed  the 
solemn  admonition  of  your  Maker,  with  -which  I  will 
close:  "Remember  now  thy  Creator  in  the  days  of 
thy  youth,  while  the  evil  days  come  not,  nor  the  years 
draw  nigh,  when  thou  shalt  say,  I  have  no  pleasure  in 
them." 


X. 


BITTER   DISAPPOINTMENT    THE    DYING 
SINNER'S   DOOM. 

"When  a  wicked  man  dietli,  his  expectation  shall  perish."' — Proy.  11:7. 

It  is  not  possible  to  conceive  of  a  rational  immortal 
being,  whose  thoughts  are  not  often  busied  with  the 
future,  and  who  is  not  indulging  in  expectation  of 
some  kind  in  reference  to  it.  Such  a  capacity,  and 
such  an  exercise  of  it,  are  essential  to  a  human  soul. 
This  constitutes  the  vast  difference  between  man  and 
all  created  beings  heJoio  him.  This  principle  in 
human  nature  we  see  illustrated  through  the  whole 
course  of  every  man's  life.  He  is  ever  the  subject  of 
desires  or  fears — constantly  indulging  expectations, 
pleasing  or  otherwise.  These  expectations  may  be 
less  or  more  limited,  as  to  the  period  in  which  they 
are  to  be  realized,  and  be  promoted  by  various 
objects,  or  ends  of  pursuit ;  while  with  every  man, 
and  at  every  moment  of  his  conscious  existence,  there 
is  a  supreme,  all-governing  one.  With  some,  the 
supreme  good  and  all-governing  object  is  the  acquisi- 
tion of  wealth ;  with  others,  honors ;  with  a  third 
class,  worldly  pleasures,  in  some  of  their  thousand 


SERMON   X.  171 

forms;  dl  of  which,  of  course,  are  limited  to  this  life. 
The  object  desired  may,  indeed,  lie  beyond  the  period 
of  our  present  existence ;  but  at  the  termination  of 
this,  that  object  will  be  realized,  or  utter  and  endless 
disappointment  ensue.  This  latter  alternative,  the  pen 
of  inspiration  has  written  against  every  one  w4iom 
death  overtakes  in  his  impenitence. 

Let  me  have  the  attention  of  all,  wdiose  hopes  for 
the  future  have  not  the  warrant  of  God's  truth,  -while 
I  state  some,  at  least,  of  the  expectations  of  such,  in 
regard  to  this  all-important  subject. 

1.  I  may  remark,  that  the  wicked,  in  the  absence 
of  the  visible  means  of  their  death,  never  view  that 
event  so  near  at  hand  as  to  awaken  alarm,  or  demand 
immediate  preparation  to  meet  it.  Indeed,  it  is  com- 
monly, if  not  universally  true  of  such,  that  when  the 
infallible  symptoms  of  its  near  approach  are  thick 
upon  them,  they  are  either  insensible,  or  dreaming  of 
recovery,  until  utter  despair  settles  on  the  soul. 

That  there  is  hope  of  the  soul  while  there  is  the  life  of 
the  bod}^,  is  a  remark,  however  common  w^th  men,  for 
which  God's  word  furnishes  no  warrant,  but  much  to 
refute  it.  Indeed,  there  is  no  warrant  for  a  moment's 
delay,  in  the  case  of  any  sinner.  "  I  have  called,  and 
ye  refused,"  may  any  moment  forever  settle  the  sinner's 
doom. 

Death  is  viewed  by  every  sinner  who  still  continues 
in  his  sins,  as  at  too  remote  a  distance  to  awaken 
alarm,  or  call  for  instant  preparation.     Were  this  true 


172  SERMON    X. 

only  of  the  youth  in  all  the  bloom  of  health,  or  the 
man  in  all  his  vigor  and  strength,  this  thought  might, 
perhaps,  lose  something  of  its  Aveight ;  although  who 
sees  aught  but  awful  presumption,  even  in  such  ?  For 
whose  life  is  secure  any  moment  ?  But  the  presump- 
tion is  not  peculiar  to  such.  Indeed,  of  the  former 
class,  the  great  body  of  Christians  has  in  every  age 
been  composed.  But  the  sinner  far  down  the  vale  of 
years  is  as  unapprehensive  as  the  youth ;  yea,  and  pro- 
bably more  so.  To  him,  even,  there  is  time  enough 
yet.  And  thus  he  feels,  till  he  finds  the  cold  hand  of 
death  pressing  hard  upon  him !  0,  when  he  dies,  how 
has  his  expectation  forever  perished  !  How  the  recol- 
lection of  his  misspent  years  and  awful  presumption, 
that  death  was  always  viewed  by  him  at  a  distance, 
and  his  fearful  forebodings  of  the  future  mingle  to- 
gether, to  fill  his  soul  with  anguish  and  horror !  Ah, 
is  there  one  here  with  such  a  sad  prospect  before  him, 
let  me  fall  down,  as  at  your  feet,  and  beseech  you  to 
avert  that  doom  by  instant  repentance.  Nor  is  there 
an  impenitent  sinner  here,  whatever  his  age,  or  flatter- 
ing prospects  for  years  to  come,  to  whom  the  same 
warning  and  entreating  voice  is  not  appropriately  ad- 
dressed. This  is  one  of  the  most  common  and  fatal 
delusions  which  all  sinners  cherish.  But  death  will 
banish  it,  and  the  expectation  to  which  it  gives  rise 
shall  perish. 

2.  Another  but  sim.ilar  delusion,  and  not  less  fatal, 
is,  that  coming  opportunities  will  be  more  favorable 


SERMON-    X.  173 

than  present  ones,  or  the  individual  himself  will  be  in 
a  more  fit  state  to  attend  to  this  great  concern.  We 
read,  indeed,  of  but  one  who  avowed  this  as  the  reason 
for  deferring  this  important  subject  to  a  future  time; 
and  to  that  man,  if  the  account  which  has  been  given 
of  him  be  true,  that  time  never  caitie.  But  men  may 
act  on  that  false  notion,  without  avowing  it.  Every 
delaying  sinner,  if  a  reflecting  one,  does  act  on  it,  al- 
though every  serious  reflection  should  correct  it.  There 
can  be  no  question  that  this  is  the  secret  reason  with 
every  impenitent  person  present,  why  he  has  remained 
and  still  remains  impenitent  and  unconcerned.  The 
work  of  saving  the  soul  is  looked  upon  as  a  work  to 
which  the  sinner  must  be  compelled ;  that  it  is  the  last 
resort  of  a  soul  driven  or  cut  off  from  all  other  re- 
sources, or  disqualified  for  all  other  employments ;  and 
having  experienced  the  vanity  of  earthly  pursuits, 
either  through  satiety  or  disappointments,  tired  of  the 
bustle,  or  wearied  of  the  cares  of  life,  they  flatter  them- 
selves that  they  will  be  ready  to  let  go  their  grasp  on 
the  world,  or  the  infirmities  of  age  will  relax  it ;  they 
will  then  feel  the  importance  of  providing  a  substitute 
for  these  things,  will  feel  less  reluctance  to  repent,  and 
be  more  susceptible  of  serious  and  tender  impressions. 
The  facts,  of  which  they  vainly  think  they  shall  feel 
the  full  force,  that  they  cannot  live  much  longer,  that 
death  is  rapidly  hastening  on,  that  eternitj',  with  all 
its  solemn  and  awful  realities,  is  near,  will  attract  all 


174  SERMON   X. 

their  thoughts,  and  make  repentance  comparatively 
easy.  Ah  !  what  views  such  have  of  the  great  end  of 
their  existence — for  what  purpose  God  gave  them  their 
being,  and  placed  them  on  this  earth — and  has  made 
such  an  amazing  sacrifice,  the  sacrifice  of  his  own  Son, 
to  make  provision  Tor  their  salvation !  But  none  of 
these  expectations  will  they  ever  realize.  We  do  not 
say  that  none  of  this  description  will  ever  be  saved ; 
but  we  do  say  that  none  of  these  things  will  ever  make 
repentance  easier.  0,  no ;  it  will  increase  its  difficul- 
ties and  its  agonies  a  thousandfold.  This  is  one  of  the 
artifices  of  the  adversary  to  destroy  the  souls  of  men. 
Not  the  word  of  God  only,  but  experience  and  observa- 
tion show  such  expectations  to  be  utterly  .groundless 
and  delusive.  Think  how  many  are  suddenly  sent 
into  eternity  by  a  blow  !  And  a  still  greater  number, 
probably,  are — from  the  moment  they  are  seized  with 
fatal  sickness — racked  with  pains,  which  disqualify  for 
serious,  fixed  thought,  or  which  deprive  of  reason  ! 

Moreover,  who  does  not  know  that  repentance  de- 
ferred serves  only  to  harden  the  heart,  to  increase  the 
relish  for  sin,  and  render,  of  course,  the  sinner  the 
more  averse  to  repent  of  and  abandon  it? — a  work 
never  easy,  under  the  most  favorable  circumstances, 
and  even  in  the  youngest  sinner.  And  to  all  these 
questions,  which  furnish  their  own  answers,  we  add, 
what  is  reasonably  to  be  expected  from  continued  in- 
difference to  the  constantly  repeated  calls  of  mercy, 


SERMON   X.  175 

the  often  loud  admonitions  of  Providence,  continued 
resistance  of  the  Holy  Spirit,  and  persevering  rejection 
of  Christ  and  his  salvation?  Is  there  not  peculiar 
fearfulness  in  such  multiplied  provocations?  such  abuse 
of  God's  forbearance — such  insults  to  his  mercy? 
Surely,  expectations  of  more  favorable  ojDportunities 
than  the  present  must  perish.  Scarcely  is  a  sinner, 
under  such  circumstances,  brought  to  his  death-bed, 
who  does  not,  if  not  bereaved  of  reason,  add  his  dying 
testimony  to  the  folly  as  well  as  sin  of  deferred  re- 
pentance, under  the  vain  expectation  of  a  future  more 
favorable  opportunity  of  securing  his  salvation. 

3.  Sinners  who  thus  trifle  with  their  immortal  in- 
terests, expect  to  entertain  the  same  flattering  and 
consoling  views  of  themselves,  and  be  supported  by 
them,  in  their  dying  hour,  that  they  entertain  while 
that  event  is  viewed  at  a  distance.  It  is  no  easy 
matter  for  the  most  considerate  and  reflecting  Chris- 
tian, whose  daily  conversation  is  in  heaven,  so  to 
familiarize  himself  with  the  scenes  of  the  dying  hour, 
as  to  meet  it  without  surprise,  and  without  expe- 
riencing much  which  will  be  new  and  unexpected,  oft- 
times  much  to  overwhelm  him.  And  surely  no  sinner 
ever  anticipated  the  strange  views  and  feelings  with 
which  he  will  come  to  that  trying  hour.  These  he 
chooses  to  keep  out  of  sight  as  long  as  possible.  Self- 
flattery,  if  we  believe  God's  word,  is  characteristic  of 
the  sinner.  "  The  transgression  of  the  wicked,  saith 
within  my  heart,  that  there  is  no  fear  of  God  before 


176  SERMON   X. 

his  ej'es ;  for  he  flattereth  himself  in  his  own  eyes, 
until  his  iniquity  be  found  to  be  hateful."  They  do 
not  pretend  that  they  have  not  broken  God's  holy  law. 
They  admit  that  they  have  sinned  in  various  ways. 
But  in  ways  equally  various  and  satisfactory  to  them- 
selves, they  can  palliate  their  sins. 

One  view  especially  will  the  sinner  take  in  the 
dying  hour  which  he  never  had  before, — that  will 
be  a  look  into  his  own  heart.  That  deep,  dark 
sink  of  depravity  will  be  thrown  open  to  his  clearest 
view.  Such  a  view  as  will  strip  it  of  all  its  dis- 
guises— expose  all  its  principles  of  action  in  all  his 
life.  He  will  there  see  and  feel  that  all  his  sup- 
posed benevolence  was  unmixed  selfishness ;  that  his 
sacrifices  for  what  he  had  ascribed  to  the  interest  of 
morality  and  religion,  were  extorted  by  the  demands 
of  natural  conscience — the  fear  of  wrath — the  hope  of 
profit — the  gratification  of  a  kindly  disposition — or, 
at  best,  the  promptings  of  a  natural  sympathy  j  that 
not  an  act  of  his  life  was  the  fruit  of  a  sincere  love  of 
God — not  one  originated  in  faith  in  Christ — not  a 
throb  of  genuine  repentance  ever  beat  in  his  heart, 
nor  a  tear  of  godly  sorrow  ever  fell  from  his  eyes. 
Such  is  the  heart  in  its  un  sanctified  state.  Such  is 
every  one  who  has  not  been  born  again.  And  such 
will  be  their  own  conviction  and  judgment  of  it,  and 
of  themselves.  All  the  expectation  they  had  pre- 
viously indulged  will  perish  in  death.     Hence, 

4.  The  wicked  expect  to  regard  the  scenes  of  the 


SERMON   S.  1 


t  I 


dying  hour,  when  that  comes,  with  much  of  the  indif- 
ference with  Avhich  they  look  forward  to  them  while 
viewed  at  a  distance.  All  their  ideas  on  that  subject 
are  vague  and  indefinite.  They  do  not  make  it  matter 
of  serious  inquiry.  What  must  be  the  condition  of 
one  in  that  hour,  who  is  deeply  conscious  of  no  interest 
in  Christ — no  Divine  hand  to  support — no  solid  hope 
of  eternal  life  ?  At  a  distance,  they  view  death  as  a 
trifle.  For  a  mere  trifle  multitudes  throw  life  away. 
In  prospect,  death  has  no  terrors.  They  expect  none 
when  it  comes.  But  the  hand  of  death  will  banish 
these  expectations.  It  is  the  hour,  too,  into  which  is 
crowded  one's  whole  history.  The  past  seems  all  pre- 
sent, while  the  future  presents  its  awful  realities  as 
never  before.  Expectations,  once  so  fondly  cherished, 
all  vanish,  to  give  place  to  tormenting  forebodings. 
Indifference  yields  to  the  most  agonizing  intensity  of 
thought  and  feeling.  Nothing — no,  nothing  to  sup- 
port hope  from  all  the  past.  Nothing  to  kindle  it 
from  the  future.  Christ  is  the  only  foundation  of  solid, 
unshaken  hope ;  and  foith  alone  plants  the  soul  on 
that  foundation.  But  they  have  not  believed  in 
Christ ;  and  how  can  they  hope  ?  They  have  trusted 
to  themselves  that  they  were  righteous  ;  and  what  title 
have  they  to  that  which  another  has  purchased,  while 
the  very  condition  by  which  that  title  is  conveyed,  is 
not  complied  with?  They  had  depended  on  their 
own  nerves  to  encounter  that  last  enemy,  and  look 
unappalled  at  the  opening  scenes  of  a  near  eternity. 

12 


178  SER>rox  X. 

But  how  does  their  strength  hecome  perfect  weakness 
in  the  Last  conflict  ?  Ah,  life  itself  had  been  a  dream. 
But  now  they  awake.  How  are  these  expectations 
swept  away  as  with  a  whirlwind.  So  reads  this  sacred 
book :  "  Their  destruction  conieth  as  a  whirlwind. 
They  have  sown  the  wind  :  they  shall  reap  the  whirl- 
wind. Behold  the  whirlwind  of  the  Lord  goeth  forth 
w^ith  fury,  a  continuing  whirlwind.  It  shall  fall  with 
pain  upon  the  head  of  the  wicked." 

Once  more.  The  confidence  of  sinners  in  their  false 
refuges  shall  perish  when  they  die. 

It  is  not  easy,  nor  is  it  common,  for  sinners  to  live 
under  the  clear  light  of  the  Gospel  and  habitually 
listen  to  its  sounds,  and  not  have  something  which 
they  call  religion,  and  on  which  to  place  their  hopes 
for  the  future.  No  reflecting  person  can  be  placed  in 
such  circumstances,  without  seasons  of  serious  thought- 
fulness.  And  it  is  not  improbable  that  every  sinner 
whose  attention  can  be  had  to  the  solemn  truths  of 
God's  word  in  his  house,  is  sometimes  made  deej)ly 
and  pungently  to  feel  the  danger  of  his  condition. 
With  beings  who  ever  think  of  the  immortality  of 
their  existence,  it  is  difficult  to  believe  otherwise, 
however  little  they  ordinarily  think  of  their  eternal 
destiny. 

But  while  such  eagerly  seize  any  opportunity  which 
presents,  to  wipe  off  the  serious  impressions  which  may 
have  been  made  on  their  consciences  under  the  preach- 
ing of  God's  word,  there  are  others  of  a  more  habitual 


SERMON    X.  170 

seriousness  and  tlioughtfulness,  who  must  have  some- 
thing on  which  they  can,  at  all  times,  rest  a  hope  of 
salvation — some  plausible  scheme  as  a  substitute  for 
that  of  the  Gospel :  they  cannot  be  satisfied  with  no- 
tions wliich  are  altogether  vague  and  indefinite.  This 
is  the  oriixin  of  those  false  schemes  and"refu2;es  of 
lies"  which  the  ingenuity  of  men  has  invented.  Hence, 
that  scheme  which  makes  God  a  Being  of  such  indis- 
criminate mercy,  wholly  overlooking  his  justice,  that 
he  will  suffer  none  eternally  to  perish,  but  will  save 
all. 

Another  such  scheme,  but  closely  allied  to  that  just 
stated,  is,  that  sin  is  not  so  great  an  evil  as  to  require 
the  incarnate  Son  of  God  to  die  to  make  an  atonement 
for  it ;  but  that  the  martyrdom  of  a  mere  man  for  the 
purpose  of  merely  recommending  and  enforcing  the 
truth,  is  all-sufficient. 

A  third  scheme  is,  that  the  ills  and  sufferings  of  the 
present  life  is  an  ample  punishment  for  the  sins  which 
men  here  commit,  notwithstanding  inspired  truth  tells 
us  that  the  wicked,  even  those  who  contemn  the  Most 
High,  are  not  in  trouble  as  other  men,  and  even  as  the 
righteous  are. 

Another  scheme  is,  that  there  is  a  place  in  the  other 
world  where  sinners  will  be  sent  for  a  season  to  be 
purified,  and  then  be  admitted  to  heaven. 

These,  and  like  false  schemes,  are  embraced  by  mul- 
titudes, and  on  them  they  place  their  hope  of  eternal 
life.     These  are  they,  who,  in  the  language  of  inspira- 


180  SERMON    X. 

tion,  ''have  made  lies  their  refuge,  and  under  falsehood 
have  hid  themselves."      But  it  is  added :  "  The  hail 
shall  sweep  away  the  refuge  of  lies,  and  the  waters 
shall  overflow  their  hiding-place."      0,  how  will  the 
expectations  of  all  such  as  cling  to  these  flxlse  grounds 
of  hope,  till  death  cuts  them  off,  eternally  perish  !  Hear 
the  fearful  declarations  of  Jehovah :    "  These   things 
hast  thou  done,  and  I  kept  silence.     Thou  thonghtest 
that  I  was  altogether  such  a  one  as  thyself;  but  I  will 
reprove  thee,  and  set  them  in  order  before  thee,"  "Con- 
sider this,  ye  that  forget  God,  lest  I  tear  you  in  pieces, 
and  there  be  none  to  deliver."     "  The  wicked  shall  be 
turned  into  hell :    they  shall  be  destroyed,  and  that 
without  remedy."    "  They  shall  eat  of  the  fruit  of  their 
own  ways,  and  be  filled  with  their  own  devices."    "  The 
wdcked  are  reserved  to  the  day  of  destruction."     "Ex- 
cept ye  repent,  ye  shall  all  jDcrish."    "  He  that  believeth 
not  shall  be  damned."     "Who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord 
and  from  the  glory  of  his  power." 

Who  in  the  hearing  of  these  awful  declarations  can 
doubt  the  truth  of  my  text,  "When  a  wicked  man 
dieth,  his  expectation  shall  perish  ?"  Nor  is  the  ap- 
plication of  it  restricted  to  any  particular  class  of  sin- 
ners ;  it  embraces  all  the  impenitent. 

And  now,  what  improvement  shall  be  made  of  this 
most  fearful  subject  ?  Or  has  it  no  bearing  on  any  of 
us  ?  Are  there  none  here  who  are  quieting  themselves 
with  those  vain  expectations,  which,  if  not  previously 


SERMON    X.  181 

relinquished,  shall  perish  in  the  trying  hour  of  death  ? 
Are  not  some  of  you  at  ease  in  your  sins,  under  the 
belief  that  your  death  is  a  remote  event  ?  0,  how  often 
do  you  see  that  presumption  rebuked !  And  where  is 
yoxir  security  against  what  has  so  often  occurred  to 
others?  In  what  is  it  found?  Health  does  not  fur- 
nish it;  youth  does  not  furnish  it;  exemption  from 
visible  dangers  does  not  furnish  it.  Absolute  uncer- 
taintj'  attends  on  every  step ;  multitudes  take  the  last, 
ere  they  are  aware  of  it. 

Are  you  expecting  opportunities  more  favorable 
than  you  now  enjoy  for  securing  salvation  ?  If  so, 
what  are  they?  We  have  been  viewing  the  sinner  in 
a  variety  of  states,  and  the  more  common  conditions 
in  which  they  come  to  their  death.  Sure  I  am,  you 
would  not  select  either  of  them,  as  more  favorable  to 
prepare  to  meet  your  final  Judge,  than  that  in  which 
you  now  are.  Were  you  permitted  to  choose  the  cir- 
cumstances in  which,  as  imiienitent  sinners,  you  would 
come  to  that  hour,  what  would  you  have  them  bo,  as 
preferable  to  those  in  which  3'Ou  are  now  placed  ? 
Would  you  have  them  more  alarming?  This  were  to 
choose  an  impossihilit y .  It  were  to  choose  against 
your  very  strongest  inclination;  for  you  are  fixed 
against  being  alarmed.  Moreover,  a  voice  from  heaven 
— a  messenger  from  the  dead,  could  not  utter  language 
more  solemnly  impressive  than  the  word  of  God  pro- 
claims. And  if  cries  for  mercy  would  be  louder  on 
the  death-bed   than  now  in  health,  Avill  the  God  of 


182  SEEMON    X. 

mere}"  be  more  ready  to  hear  them,  when  all  His  calls 
through  your  whole  life  have  been  unheeded  ?  In  a 
word,  are  any  of  you  expecting  to  be  sustained  in  your 
last  hour  by  any  of  those  pleas  or  refuges  by  which 
you  now  quiet  your  consciences?  Can  you  find  a 
warrant  for  this  in  the  word  of  God  ?  And  what  if 
some,  yea,  multitudes,  have  come  to  their  dying  hour 
in  all  their  stupidity,  in  all  their  vain  expectations, 
and  been  sustained  to  the  last  moment  by  a  false  hope, 
has  not  God  said,  that  moment  past,  and  all  these  ex- 
pectations and  hopes  "shall  perish" — yea,  be  "driven 
away  as  by  a  whirlwind  ?"  And  would  any  of  you 
thus  leave  the  world  ?  Is  sin  so  supremely  pleasing 
now,  that  you  are  willing  to  risk  its  final  consequences  ? 
Take  care,  if  this  be  now  your  disposition,  lest  that 
sliall  be  your  wretched  doom  !  And  why  run  hazards 
and  incur  perils  which  will  become  more  and  more 
imminent  and  multiplied,  every  moment  that  repent- 
ance is  deferred  ?  That  essential  work,  need,  I  assure 
you,  will  not  become  more  easy  the  longer  it  is  de- 
layed. Nor  will  the  apprehensions  which  the  d}  ing 
hour  may  awaken,  or  even  the  opening  scenes  of  an 
awful  eternity  produce,  make  you  more  willing  to 
engage  in  it.  They  would  fill  with  remorse  and  drive 
to  despair,  rather  than  provoke  to  godly  repentance. 

Let  me  then,  earnestly  and  aflectionatelj^,  beseech 
every  sinner  here,  to  defer  repentance  no  longer.  In- 
finitely too  precious  is  the  immortal  soul — too  near 
and  too  solemn  the  realities  of  eternity,  to  hazard  its 


SERMON    X.  183 

salvation  another  hour.  Now  God  is  bending,  as  it 
"were,  from  his  throne  of  mercy,  with  the  kindest  in- 
vitations and  entreaties.  His  voice  is,  "Why  will  you 
die  ?"  ''  0,  that  ye  would  hearken  unto  me  !  0,  that  ye 
were  wise,  that  ye  understood  this,  that  ye  would 
consider  your  latter  end."  The  Saviour,  too,  adds  his 
entreaties  :  "  Come  unto  me."  "  The  Spirit  and  the 
Bride  say,  Come — come  and  take  of  the  water  of  life 
freely."  Listen  again,  ye  dying  sinners :  "  Behold, 
now  is  the  accepted  time,  behold  now  is  the  day  of 
salvation.  To-day,  if  ye  will  hear  his  voice,  harden  not 
your  hearts." 


XI. 
MOTIVES  TO  EARLY  PIETY. 

"  Young  men  likewise  exhort  to  be  soljer-mindecL" — Titus  2  :  6. 

The  Christian  religion  is  adapted  and  addresses 
itself  to  all  the  relations,  ages,  and  conditions  of  man- 
kind. It  overlooks  none  of  them,  either  as  it  regards 
their  present  or  future  state  of  existence.  Such  is  the 
connection,  however,  between  those  states,  that  the 
one  is  preparatory  to  the  other.  Nor  does  it  leave  any 
of  the  duties  which  are  appropriate  to  those  relations, 
ages,  and  conditions,  to  be  inferred  from  mere  general 
or  natural  principles,  or  deductions  of  reason ;  but, 
eminently  practical  in  its  character,  it  explicitly  states 
and  solemnly  enforces  them.  No  small  portion  of 
God's  inspired  word  is  taken  up  in  this  department  of 
the  Christian  system.  It  entered  largely  into  the 
teachings  of  Christ,  its  Divine  Author,  while  the 
Apostles  who  wrote  devoted  whole  chapters  to  it.  Of 
this  character  is  the  chapter  from  which  the  text  is 
taken,  and  indeed  the  greater  part  of  the  whole 
Epistle.  To  state  them  all,  would  be  to  transcribe  the 
Epistle  itself.     In  this  discourse,  however,  we  are  con- 


SERMON    XI.  185 

cerned  exclusively  with  a  single  class.  "Young  men 
likewise  exhort  to  be  sober-minded."  And  I  scarcely 
need  say,  that  there  is  not  a  more  important  class 
embraced  in  the  human  family,  nor  one  to  which  a 
higher  responsibility  is  attached.  Much,  very  much, 
depends  on  their  early  training,  even  the  first  stages 
of  youth  and  childhood.  But  whatever  that  may 
have  been,  though  it  will  exert  an  influence  over  all 
after-life,  yet  they  have  now  reached  an  age  when  they 
are  addressed  by  motives  peculiar  to  their  age  and 
standing,  and  unless  insensible  to  all  moral  obligations, 
will  feel  a  responsibility  never  felt  by  them  before. 
They  form  the  grand  connecting  link,  if  I  may  so  term 
it,  between  the  two  great  portions  of  the  human 
family,  the  rapidly  disappearing,  and  no  less  rapidly 
advancing  generation.  It  is  a  transition  state  from 
the  one  to  the  other — a  stage  in  life  when  the  thought- 
less unconcern  and  levities  of  the  one  are  exchanged 
for  more  serious  aims  and  graver  duties — in  a  word, 
when  the  child  is  laid  aside  for  the  man.  The  essen- 
tial preparation  for  this  is  expressed  by  a  single  word 
in  the  text, — that  of  sober-mindedness :  "  Young  men 
likewise  exhort  to  be  sober-minded." 

The  text  suggests  two  points  for  our  consideration  : 

I.  What  is  here  implied  in  being  sohcr-mimJcd  ? 

II.  State  the  reasons  on  which  the  exhortation  is 
formed. 

I.  The  original  word,  which  in  the  text  is  translated 
"  sober-minded,"  is  one  of  extensive  meaning,  and  of 


186  SERMON    XI. 

various  applications  as  used  in  the  New  Testament. 
As  it  lias  reference  to  the  mind,  and  literally  means  to 
be  of  sound  mind,  it  will,  of  course,  admit  of  various 
applications,  as  the  mind  is  properly  exercised  in  re- 
gard to  any  subject.  Hence,  it  is  rendered,  "  in  his 
right  mind;"  that  is,  restored  to  the  full  possession 
and  exercise  of  his  reason,  with  reference  to  the  man 
out  of  whom  the  Saviour  cast  a  legion  of  foul  spirits 
or  devils.  "To  think  soberly;"  "Accordingly  as  God 
hath  dealt  to  every  man  the  measure  of  faith;"  "Whe- 
ther we  be  beside  ourselves,  it  is  to  God,  or  Avhether 
we  be  sober,  it  is  for  your  cause."  (Paul  to  the  Corin- 
thians.) Thus,  also,  Peter:  "Be  ye  sober,  and  watch 
unto  prayer."  Elsewhere  it  is  rendered,  literally, 
"  to  be  of  sound  mind,"  where  it  is  connected  with  the 
love  of  God. 

These  examples  show,  not  merely  the  exercise  of 
the  faculty  of  reason,  but  a  morally  proper  state  of  the 
mind,  including  all  its  faculties, — the  intellectual  and 
the  moral.  It  implies  the  conquest  of  all  sinful  pas- 
sions and  appetites.  In  a  word,  a  proper  self-govern- 
ment, under  the  controlling  influence  of  religion.  It  is 
at  the  period  of  life  when  such  an  influence  is  emi- 
nently needed.  There  are  special  reasons,  therefore, 
why  that  class  of  the  human  family  should  be  singled 
out  and  made  the  object  of  the  direct  attention  of  in- 
spiration, and  of  special  exhortation  and  warning.  It 
is  then  that  the  passions  and  appetites  are  the  strong- 
est, and  require  peculiar  restraints.     The  ordeal  is  a 


SERMON   XI.  1S7 

severe  one  to  those  ayIio  pass  tlirougli  that  ago ;  the 
danger  imminent  to  all  the  most  important  interests 
both  of  time  and  eternity. 

But  not  to  anticipate  what  may  come  more  properly 
under  the  next  general  topic  of  this  discourse,  I  only 
add  here,  that  sober-mindedness,  or  "to  be  of  sound 
mind,"  is  everywhere  in  the  Scriptures  associated  with, 
or  rather,  is  the  foundation  of  all  the  virtues  and  excel- 
lences of  a  moral  and  religious  character — as,  to  be 
grave,  honest,  temperate;  sound  in  fiiith,  in  charity, in 
patience,  in  doctrine ;  showing  uncorruptness  or  purity 
in  heart  and  life ;  gravity,  sincerity,  sound  speech,  that 
cannot  be  condemned,  that  he  that  is  of  the  contrary 
part  may  be  ashamed,  having  no  evil  thing  to  say  of 
you.  All  these  qualities  and  excellences  stand  in  the 
closest  connection  with  the  text. 

As  you  have  seen  also  in  the  passages  just  quoted, 
it  is  to  be  what  St.  Paul,  in  the  same  connection, 
exhorted  his  young  Christian  friend,  to  whom  he  ad- 
dressed this  epistle,  "  his  own  son  in  the  faith,"  Titus, 
to  be,  "  a  pattern  of  good  works."  I  need  not  say,  it 
is  all  that  is  denoted  by  being  a  true  Christian.  Or, 
as  another  Apostle  expresses  it,  when  addressing  the 
same  class,  "  I  have  written  unto  you,  young  men,  be- 
cause ye  are  strong,  and  the  word  of  God  abideth  in 
you,  and  ye  have  overcome  the  wicked  one."  We 
were 

11.  To  state  the  reasons  on  which  the  exhortation 


188  SERMON  xr. 

in  the  text  is  founded, — "  Young  men  exhort  to  be 
sober-minded." 

1.  The  first  reason  which  I  assign  is,  that  it  is  the  most 
critical  period  of  human  Hfe ;  the  most  critical  stage 
of  one's  earthly  existence.  It  is  the  period,  as  already 
hinted,  when  the  natural,  human  passions  are  the 
strongest ;  a  period  when,  under  such  strong  impulses, 
it  becomes,  with  multitudes  at  least,  first  matter  of 
debate  with  themselves,  and  then  of  wrong  decision, 
whether  they  shall  not  throw  off  the  restraints  under 
which  they  have  been  placed  in  their  childhood,  even 
those  restraints  which  have  been  imposed  by  a  reli- 
gious and  pious  education.  The  first  breathings  of 
freedom  are  peculiarly  animating  and  exciting.  And 
they  readily  argue  themselves  into  the  belief,  that 
there  is  something  manly  in  throwing  off  the  restraints 
of  parental  authority — in  forgetting,  as  far  as  possible, 
the  instructions  of  a  pious  father,  and  even  the  prayers 
of  a  pious  mother.  All  this,  with  multitudes  at 
least,  where  the  previous  training  of  their  childhood, 
their  religious  education,  has  not  been  accompanied 
with  the  saving  influences  of  God's  Spirit.  How  often 
we  see  this  in  almost,  if  not  quite,  every  community : 
the  most  salutary  restraints  thrown  off;  the  most 
pious  instructions  forgotten  or  disregarded;  the  prayers 
taught  in  childhood  omitted,  and  none  substituted 
in  place  of  them.  God's  word  laid  aside;  his  name 
and  his  sacred  day,  profaned ;  his  house  of  prayer, 
but    occasionally,    perhaps    very    seldom,    or    never 


SERMON    XI.  189 

visited.  The  practice  of  all  these  things  requires 
no  gpeeial  training,  although  unhappily  in  many  a 
family  all  these  things  are  taught,  if  not  by  pre- 
cept, by  example,  and  by  numerous  examples  all 
around  them,  of  those  Avho,  alas  !  have  made  the  trial, 
and  it  is  to  be  feared,  in  most  instances,  made  ship- 
wreck of  their  souls!  These  things  are  the  inevitable 
consequences  of  the  strong  impulses  of  the  natural 
heart  of  every  one  left  to  their  j^romptings.  But  the 
hazard  is  great,  the  danger  imminent,  at  the  period 
referred  to,  or  the  class  addressed  in  the  text,  and  fur- 
nishes a  j)owerful  reason  for  the  Apostle's  exhortation 
contained  in  it. 

We  may,  in  this  connection,  remark,  that  at  that 
period  of  life,  many  new  objects  of  attraction  present 
themselves;  new  pursuits  open  up  before  them,  to 
solicit  their  choice ;  new  temptations  surround  them, 
whose  power,  of  course,  is  proportioned  to  the  ardor  of 
their  feelings.  And  nothing  but  firmly  established 
religious  principles  will  prompt  to  a  right  or  safe 
direction,  or  retain  one  in  that  direction.  "Without 
these,  man  may,  indeed,  prosper  in  worldly  things, 
and  even  in  opposition  to  these,  but  such  prosperity 
will  ultimately  prove  no  blessing.  Eead  the  73d 
Psalm,  to  know  the  sad  result.  But  we  must  dismiss 
this  topic,  and  remark  : 

2.  A  powerful  reason  to  enforce  the  exhortation  in 
the  text,  is  found  in  the  responsibility  resting  on 
young  men,  with  reference  to  the  graver  duties,  both 


190  SERMON   XI. 

civil  and  ecclesiastical,  which  are  soon  to  be  devolved 
upon  them.  On  no  class  of  our  race  does  such  a 
weight  of  responsibiUty  rest,  except  on  those  who  now 
discharge  those  duties,  but  who  are  soon  to  give  place 
to  their  successors.  They  are  just  stepping  into  the 
places,  so  soon  to  be  vacated  by  those  who  now  oc- 
cupy them.  They  are  soon  to  fill  the  offices  of  civil 
government,  from  the  highest  to  the  lowest.  And 
although  religion  may  be  no  test,  or  the  possession  of 
true  piety  not  an  indispensable  qualification  for  office, 
yet,  without  the  pervading  influence  which  Chris- 
tianity sanctions  or  demands,  no  government  can 
prove  a  lasting  benefit.  Its  proper  rights  will  neither 
be  exercised  nor  enjoyed. 

But  this  is  not  the  only  important  department  of 
active  life,  into  which  young  men  are  just  being  in- 
troduced. And  although  a  vast  majority  of  them 
decline  the  honor  and  the  privilege,  yet, .  of  their 
number,  small  as  the  minority  of  that  class  may  be, 
are  those  who  are  to  be  the  ministers  of  the  Gospel, 
and  constitute  at  least  a  portion  of  the  membership  of 
the  Church.  It  is  God's  own  appointment,  "by  the 
foolishness  of  preaching"  (foolishness  in  the  estimation 
of  multitudes),  "but  the  wisdom  of  God,  to  save  them 
that  believe." 

This  appointment  has  been  observed  ever  since  there 
has  been  a  Gospel  to  be  preached  and  believed,  and  will 
be,  till  this  world  has  been  converted  to  God,  and  all 
the  subjects  of  his  saving  grace  received  to  heaven. 


SERMON    XI.  191 

There  must,  then,  and  there  will  he,  preachers  of  that 
Gospel;  and  the  places  of  those  who  nou-  preach  it 
must  and  will,  on  their  vacating  them,  he  filled  from 
the  class  of  young  men.  But  though  few,  compara- 
tively, will  fdl  those  offices  in  the  civil  government  or 
in  the  Church,  yet  there  is  scarcely  a  less  weight  of 
responsihility  resting  upon  them  in  another  point  of 
view.  They  are  to  give  tone  and  character  to  society 
in  generah  Fidelity  in  the  discharge  of  the  various 
social  duties  is  as  important  as  official  fidelity ;  the 
latter  is  fruitless  where  the  former  is  wanting.  No 
greater  support  can  be  given,  either  to  civil  govern- 
ment or  the  Christian  ministry,  than,  in  the  proper 
state  of  society,  the  faithful  discharge  of  all  incumbent 
duties. 

Here  is  a  field  which  all  may  occupy  and  cultivate, 
male  and  female;  and  none  are  under  greater,  if  even 
as  great  obligations,  to  properly  occupy  and  cultivate 
it,  as  that  class  who  must,  necessarily,  soon  enter 
upon  it. 

What  the  state  of  society  shall  be ;  what,  under  her 
Great  Head,  the  state  of  the  Church  shall  be  in  its 
ministerial  or  more  private  relationships,  eminently  de- 
pends on  the  class  of  young  men.  They  have  it  in  the 
sphere  of  their  influence  to  revolutionize,  if  not  physi- 
cally yet  morally,  the  character  of  society,  and  of  put- 
ting a  most  happy  and  commanding  aspect  on  the  very 
Church  of  Christ.  There  might  be  dens  of  vice  and 
sinks  of  pollution  patronized  by  older  ones  in  iniquity; 


192  SERMON    XI. 

but  the  young  men  could  break  them  all  up;  they 
could  close  every  avenue  and  bar  every  gate,  which, 
in  the  significant  and  emphatic  language  of  inspiration, 
"  is  the  way  to  hell,  going  down  to  the  chamber  of  (the 
second)  death."  They  need  no  other  authority,  no 
other  laws,  no  other  weapons,  than  this  sacred  Book 
affords  and  enjoins ;  need  no  other  influence  than  the 
spirit  which  the  Gospel  breathes,  the  course  of  life 
God's  word  prescribes. 

Who,  then,  can  measure  or  estimate  the  solemn 
responsibility  which  rests  upon  that  class  of  the  hu- 
man family?  It  cannot  be  measured;  it  cannot  be 
computed.  It  is  as  weighty  as  all  the  consequences 
which  flow  from  it — that  is,  from  joroperly  regarding 
or  from  disregarding  that  responsibility;  and  these 
consequences  are  not  limited  to  time,  but  extend  them- 
selves into  eternity.  They  will  be  seen  and  felt  in 
being  the  means  of  souls  saved  or  of  souls  lost.  Such 
is  the  solemn  responsibility  which  rests  on  every 
young  man — a  responsibility  which  he  cannot  throw 
ofi-. 

3.  One  other  reason  only,  to  enforce  the  exhortation 
stated  in  the  text :  "  Young  men  exhort  to  be  sober- 
minded  ;"  in  other  words,  as  we  have  seen  the  term 
to  mean,  to  become  Christians,  that  reason  is,  that 
though  death  comes  to  all  classes,  and  all  ages,  from 
infancv  to  extreme  old  a2;e,  he  comes  to  the  class 
addressed  in  the  text  under  peculiarly  unfavorable  cir- 
cumstances.     Unless  previously  pious,  it  finds  them 


SERMON  xr.  103 

in  a  condition  and  under  inliuences  most  unpropitious, 
most  unfavorable  for  securing  their  salvation.  While 
from  their  very  condition,  as  we  have  already  de- 
scribed it — and  we  need  not  restate  it — they  are  lay- 
ing plans  for  their  future  course  ;  or  else,  in  the  ardor 
of  their  feelings,  already  pursuing  what  only  serves  to 
divert  their  attention  from  serious  things;  and  they,  of 
all  others,  as  a  class,  are  indulging  the  strongest  expec- 
tations of  many  years  to  come. 

Do  we  do  injustice  to  that  class,  as  a  distinct  class, 
when  we  express  the  belief  that  their  condition  is  pe- 
culiarly hazardous,  and  that,  generally  speaking,  there 
is  less  ground  to  hope  their  conversion  than  either  in 
earlier  or  even  in  later  life  ?  What  do  facts  teach  ? 
Look  through  the  churches  generally,  and  how  few  of 
that  class  are  members !  There  are,  indeed,  many 
pleasing  exceptions ;  many  young  men  of  j^romise  to 
take  the  place  of  their  flithers  when  removed  from  the 
world ;  not  a  few  who  promise  far  greater  usefulness 
in  the  Church  than  multitudes  who  entered  it  before 
them  have  put  forth. 

Bat  their  numbers  must  be  vastly  multiplied  before 
the  world's  conversion.  The  heat  and  burden  of  the 
day  will  not  belong  to  those  wdio,  late  in  life,  enter 
the  Lord's  vineyard.  But  we  speak  comparatively, 
the  number  of  such  is  small,  Christendom  over.  But 
recurring  to  the  thought,  which  was  above  introduced, 
death  comes  as  often,  however  unexpectedly,  and  often 
as  suddenly,  to  them  as  to  others.     Not  unfrequently, 

13 


194  SERMON   XI. 

indeed,  he  seems  to  select  out  such,  as  his  victims, 
hurling  his  fatal  darts  rather  at  them  than  at  others. 
To  bring  the  subject  home  to  ourselves.  See  the  truth 
of  this  statement  fearfully  sustained  in  his  desolating 
march  through  this  city  the  past  season.*  Look  care- 
fully over  the  dark  roll  which  contains  the  names  and 
the  ages  of  those  whom  he  suddenly  hurried  to  their 
graves.  What  a  vast  proportion  of  them  were  youths 
— were  young  men  !  Some  just  set  out  in  active  life, 
and  others  preparing  for  its  employments.  The  sad 
exclamation  was  common,  as  one  after  another  in  rapid 
succession,  and  even  in  groups,  were  smitten  with  the 
devouring  pestilence,  and  hurriedly  sent  to  their  last, 
long  home. 

How  many  young  men  are  of  the  number !  This 
was  the  exclamation  of  all !  As  I  have  stood  by 
the  dying  beds  of  some  of  them,  and  seen  the  violence 
with  which  their  disease  was  hastening  them  to  life's 
last  moment,  and  witnessed  their  unconscious  struggles 
with  the  king  of  terrors,  and  reflected,  that  if  not  pre- 
viously prepared  to  meet  God,  their  final  Judge,  in 
peace,  they  must  enter  his  awful  presence  in  all  their 
sins,  0,  how  have  my  thoughts  been  directed  to  you, 
my  young  friends,  some  of  whom  then  were,  and  are 
still  I  fear,  all  without  God  and  without  hope  in  the 
world !  How  often  has  the  duty  forced  itself  upon 
me,  if  spared  myself,  of  specially  addressing  this  impor- 

*  The  summer  and  autumn  of  1S54,  when  the  city  of  Savannah  was 
visited  by  yellow  fever. 


SERMON   XI.    ♦  195 

tant  part  of  my  charge  on  the  momentous  interest 
of  their  eternity  !  The  oiDportunity  has  been  granted 
mc,  and  with  all  the  faithfulness,  earnestness,  and 
affection  I  would  address  you,  did  I  know  it  were  my 
last  to  speak,  and  your  last  to  hear,  I  now  call  upon 
you  to  secure  your  eternal  salvation.  I  would 
merge  every  other  motive,  your  temporal  usefulness, 
and  temporal  happiness,  in  this  one, — your  eternal  sal- 
vation. This,  indeed,  embraces  all  others.  Nothing 
that  is  foreign  from  this  all-important  work — nothing 
which  is  not  included  in  this,  is  worth  living  for. 
Without  this,  existence  were  no  blessing — were  a 
curse,  an  infinite  curse — an  eternal  curse.  With  this, 
all  that  can  ennoble,  and  dignify,  and  exalt,  in  a  world 
of  endless  bliss,  and  ever-increasing  glory,  will  be  your 
portion. 

What  had  been  your  prospects — what  your  state, 
had  you  been  in  the  place  of  the  dying  and  the  dead  ? 
And  I  persuade  myself  that  you,  who  may  have  wit- 
nessed similar  scenes,  or  received  the  intelligence  from 
other  sources,  have  had  similar  thoughts,  and,  perhaps, 
made  the  like  inquiry.  And  was  it  a  transient 
thought  ?  was  it  a  momentary  inquiry  ?  Has  this 
been  the  only  effect  produced  ?  Was  the  great  end, 
or  purpose  of  God,  in  thus  coming  so  near  to  you,  and 
though  sparing  3^ou,  took  from  you  so  many  of  your 
neighbors,  your  familiar  acquaintances,  and  even 
some  of  your  intimate  associates,  your  daily  com- 
panions— has,  I  ask,  a  momentary  seriousness  been  the 


196  .    SERMON   51. 

only  effect  produced  on  your  minds  ?  Are  not  those 
scenes  which,  as  they  were  passing,  you  felt  to  be  full 
of  solemn  warning  to  you,  equally  so,  as  you  recall 
them?  Is  not  their  present  condition  in  eternity, 
whatever  that  may  be,  as  solemnly  admonitory,  as 
affectingly  impressive,  as  when  you  first,  in  thought, 
followed  their  departing  spirits  into  the  world  of 
spirits  ?  Not  all  the  calls,  and  warnings,  and  entrea- 
ties, which  come  to  us,  even  from  human  beings, 
are  limited  to  this  world.  It  is  not  from  the  death-bed 
they  utter  their  last.  They  utter  them  from  the  eter- 
nal world  to  which  their  immortal  spirits  have  gone. 
They  send  them  forth  from  the  bar  of  the  great  Judge, 
and  before  which  the  soul  as  it  leaves  the  body  is 
arraigned,  and  where  they  have  already  stood — they 
come  from  their  unchangeably  fixed  abodes,  whether  of 
bliss  or  woe.  And  if  the  latter,  their  language  to  you, 
if  you  are  yet  in  your  sins,  is  that  of  the  rich  man  in 
hell,  to  Abraham, — that  he  would  send  Lazarus  to 
his  father's  house,  to  his  five  surviving  brethren,  to 
testify  unto  them,  that  they  come  not  to  the  same 
place  of  torment.  Calls  from  the  one  place  or  from 
the  other  will  continue  to  come  from  the  spirits  of 
departed  friends,  till  we  receive  the  call  to  follow 
them.  I  know  of  no  calls  from  human  beings  as 
solemn,  as  affecting  as  these.  If  there  is  anything, 
save  the  direct  influence  of  the  omnipotent  Spirit,  if 
anything  within  the  whole  circle  of  means,  equally 
solemn  and  affecting,  or  which  conveys  louder  calls  to 


SERMON  xr.  197 

the  impenitent,  to  prepare  for  the  eternity  to  which 
they  are  hastening,  for  the  solemnities  of  the  judgment 
in  which  they  must  soon  be  concerned,  or  the  retribu- 
tions of  eternity  which  they  must  soon  reaUze,  I  know 
not  from  what  quarter  they  can  come.  And  all  these 
are  addressed  to  you,  "young  men,"  and  to  you,  in 
louder  tones  than  to  any  other  class  of  my  hearers,  espe- 
cially in  the  view  of  the  past.  Will  you  turn  a  deaf  ear 
to  them  ?  Shall  they  be  uttered  in  vain?  What  would 
you  not  do  for  your  friends,  your  dearest  relatives; 
what,  that  they  now  need  to  relieve  from  their  trou- 
bles, and  add  to  their  comfort,  so  far  as  you  could  do  it  ? 
What  sacrifices  would  you  not  make  ?  And  will  you 
not  spare  them  the  pain,  the  indescribable  anguish,  of 
leaving  to  them  no  hope  for  you  when  your  spirits  are 
summoned  into  the  world  of  spirits  ?  Would  you  add 
to  the  overwhelming  sorrow  of  their  temporal  loss  in 
your  death,  the  far-keener  anguish  of  no  well-grounded 
assurance  or  hope  against  your  own  eternal  loss. 

However  long  you  may  be  spared,  and  though  you 
should  survive  all  your  now  pious  friends,  yet  when- 
ever death  comes  to  you,  he  will  tear  asunder  many 
strong  and  tender  ties — many  a  heart  will  be  made  to 
bleed.  But  0  spare  them  from  the  bitter  pangs  of  an 
impenitent  death-bed !  Leave  them  the  consolation — 
the  richest,  the  only  consolation  you  can  leave  them — 
that  their  loss  is  your  eternal  gain  !  This,  with  God's 
blessing,  3'ou  can  do ;  and  that  blessing  lie  is  ready  to 
bestow,  and  only  waits  for  you  to  receive  it.     He  has 


198  SERMON   XI. 

waited  thus  from  your  childhood.  Will  you  still  weary 
his  patience,  till,  alas  !  his  patience  is  wearied  out ;  till 
his  mercy,  now  so  freely  proffered,  is,  in  his  own  fear- 
ful language,  "  clean  gone  forever  ?"  If  not,  then  re- 
pent to-day — repent  now.  An  hour,  a  moment,  is  too 
much  to  lose  in  all  the  uncertainty  of  life — in  the  fear- 
ful danger  of  exhausting  Divine  forbearance — in  the 
absolute  certainty  of  augmenting  your  guilt,  and,  if 
you  die  impenitent,  of  a  more  weighty  condemnation ! 
If  delayed  to  this  hour,  begin  the  all-important  work 
to-day.  Let  this  day  witness  to  its  commencement — 
in  avoiding  every  violation  of  it — in  perusing  God's 
sacred  word — in  bowing  before  his  mercy-seat — in 
penitence  sincere — in  submission  entire.  Let  this  day 
bear  testimony  to  the  beginning  of  a  work  which  shall 
be  consummated  when  your  immortal  spirits  pass  from 
earth  to  heaven ! 


XII. 

THE  GLORY  OF  GOD  MANIFESTED  TO  THE 
INHABITANTS  OF  HEAVEN 

BY    THE    TLAN   OF   HUMAN    SALVATION. 

"To  the  intent  that  now  unto  the  principalities  and  powers  in  heavenly 
places  might  be  known  by  the  Church  the  manifold  wisdom  of  God." — 
Eput:siANS  3:10. 

The  Divine  glory  is  the  highest  motive  by  which  an 
intelligent  being  can  be  influenced.  It  is  the  only  one 
which  is  worthy  of  God  himself.  By  this  he  has  been 
governed  in  all  his  purposes  and  works :  this  moved 
him  to  create  the  world.  For  his  pleasure  all  things 
are  and  were  created.  His  great,  supreme  object,  in 
all  his  plans  and  operations,  is  to  manifest  himself,  to 
display  his  perfections  to  the  view  of  his  rational 
creation. 

Among  the  various  ways  by  which  he  has  chosen 
thus  to  manifest  himself,  stands  first  and  chief  the 
work  of  man's  redemption  :  "  To  the  intent,  that  unto 
principalities  and  powers  in  heavenly  places  might  be 
known  by  the  Church  the  manifold  wisdom  of  God." 
By  "  principalities  and  powers  in  heavenly  places,"  are 


200  SERMON    XII. 

undoubtedly  to  be  understood  the  different  ranks  or 
orders  of  angels  in  heaven;  and  by  the  "manifold 
wisdom  of  God,"  the  various  ways  in  which  he  dis- 
plays his  wisdom — hi  other  words,  the  whole  assem- 
blage of  his  perfections.  God,  in  the  manifestation  of 
himself,  is  the  Great  Luminary  of  the  moral  universe, 
and  the  chief  glory  of  heaven.  Whatever  brings  Him 
to  view  must  be  the  source  of  the  highest  joy  to  all 
who  bear  his  moral  image. 

My  object  in  this  discourse  is  to  present  for  our  con- 
templation some  of  the  Divine  perfections,  as  exhibited 
in  the  salvation  of  men.     And 

1.  The  love  of  God,  or  more  particularly,  his  love  as 
directed  towards  sinners.  Love  is,  indeed,  his  nature ; 
and  in  that  abstract  sense,  it  is  not  properly  to  be 
classed  among  his  attributes.  It  is  the  foundation  of 
them  all.  All  his  attributes  are  only  different  modi- 
fications of  his  love.  But  love,  when  directed  towards 
objects  which  deserve  only  displeasure  and  lorath,  is, 
at  least,  a  peculiar  feeling,  or  modification  of  love.  It 
exists  only  in  the  heart  of  God  and  those  to  whom  he 
imparts  it. 

"  Love  your  enemies,"  is  the  hardest  lesson  for  even 
Christians  to  learn  and  practise.  And  nothing  short  of 
omnipotent  grace  could  cause  them  to  do  it.  But  the 
highest  degree  of  it  ever  reached  by  any  Christian  in 
his  present  state  of  imperfection,  bears  indeed  but  a 
faint  resemblance  to  the  love  of  Him,  "  who  so  loved 
the  world  that  he  gave  his  only  begotten  Son,  that 


SERMON    XII.  201 

whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life."  On  this  most  extraordinary 
fact,  Paul  thus  speaks  :  "  For  when  we  were  yet  with- 
out strength,  in  due  time,  Christ  died  for  the  ungodly. 
For  scarcely  for  a  righteous  man  will  one  die.  Yet 
peradventure  for  a  good  man  some  would  even  dare 
to  die.  But  God  commendeth  his  love  towards  us  in 
that,  while  we  were  ^et  sinners,  Christ  died  for  us." 
This  peculiar  attribute  in  the  Divine  nature,  therefore, 
the  foundation,  the  great  moving  principle  in  the  work 
of  redemption,  may  well'  be  a  subject  of  distinct  and 
adoring  contemplation,  in  the  manifestation  which 
God  makes  of  himself  by  the  Church.  Without  this, 
there  had  been  no  Church  ;  no  redemption  of  a  soul  of 
our  fallen  race. 

2.  The  infinite  wisdom  of  God  is  exhibited  in  this 
work.  For  although  the  phrase,  "  manifold  wisdom 
of  God,"  as  we  have  defined  it,  embraces  all  the  attri- 
butes of  God  which  are  brought  to  view  "  by  the 
Church,"  yet  it  may  be  regarded  as  a  distant  attribute 
of  the  Divine  mind.  "  Wisdom  is  the  choice  of  the 
best  means  to  accomplish  the  best  end."  In  the  pre- 
sent case,  that  end  was  the  salvation  of  sinners  under 
sentence  of  eternal  death.  Here  were  difficulties  to 
be  removed,  infinitely  beyond  our  highest  conceptions 
of  any  feasible  plan  of  efiecting  their  removal,  until 
disclosed  by  the  plan  which  God  adopted.  God  is 
perfectly  holy,  and  must  therefore  perfectly  hate  sin. 
The  threatening  had  gone  forth,  "  The  soul  that  sinneth, 


202  SERMON"   XII. 

shall  die."  How  then  could  the  sinner  live  ?  God 
could  not  call  his  omnipotence  to  his  aid,  and  by  a 
sovereign  act  make  the  sinner  holy,  and  thus  happy. 
His  character  as  a  moral  Governor  forbade  this.  His 
truth  was  involved.  Ah,  what  but  Infinite  Wisdom 
could  have  devised  a  plan  to  reconcile  justice  and  mercy, 
so  that  the  one  might  be  maintained,  and  maintained 
to  the  adoring  admiration  of  the  whole  intelligent 
universe,  and  the  other  exercised  to  the  eternal  salva- 
tion of  the  sinner  ?  But  God's  plan  has  completely 
reconciled  these  conflicting  attributes.  This  has  been 
done  by  the  only  begotten  Son  of  God  taking  our 
nature  into  union  with  his  divine,  and  in  it  "  dying, 
the  just  for  the  unjust."  What  like  this  could  show 
God's  regard  for  his  justice  and  truth  ?  And  where 
now  is  the  bar  to  the  consistent  exercise  of  his  mercy 
towards  the  sinner  ?  The  death  of  Christ  redeems 
him.  His  blood  cleanseth  from  all  sin.  Thus  Paul : 
"Much  more,  being  justified  by  his  blood,  we  shall  be 
saved  from  wrath  through  him.  For  if,  when  we 
were  enemies,  we  were  reconciled  to  God  by  the  death 
of  his  Son,  much  more,  being  reconciled,  we  shall  be 
saved  by  his  life."     Hence 

3.  Only  by  the  plan  which  God  has  devised  could 
his  mercy  have  been  manifested  or  known  ;  certainly, 
one  of  the  brightest  of  his  attributes.  Principalities  and 
powers  in  heaven  had  probably  been  forever  without 
the  knowledge  of  it,  unless  God  had  interposed  in 
behalf  of  fallen  angels,  or  some  other  fallen  race. 


SERMON   XII.  203 

But  he  has  not  stopped  at  the  mere  prodaination  of 
the  phiii,  in  making  it  consistent  for  him  to  make  the 
offer  of  eternal  Ufe.  Not  one  of  our  race  would  have 
been  saved  had  that  been  all.  But  when  exercised  in 
the  actual  salvation  of  the  sinner,  how  is  this  attribute 
magnified !     But 

4.  This  requires  the  display  of  other  Divine  attri- 
butes, especially  the  power  of  God.  For  the  display 
of  this  attribute,  as  well  as  of  his  wisdom,  we  are 
usually  pointed,  it  is  true,  to  the  works  of  creation ; 
and  they  do,  indeed,  afford  demonstrations  of  God's 
omnipotence  and  wisdom.  But  expressing  ourselves, 
after  the  manner  of  men,  there  is  a  higher  energy  put 
forth  in  the  regeneration  of  a  sinner,  in  turning  the 
whole  current  of  his  affections,  than  in  his  first  creation, 
or  the  creation  of  the  material  universe.  It  is,  indeed, 
a  creation — a  moral  creation — but  it  is  not  the  less  a 
creation  because  moral.  And  so  is  it  denominated  in 
the  Scriptures :  "  If  any  man  be  in  Christ,  he  is  a  new 
creature."  "  Created  anew  in  Christ  Jesus."  The 
fact  that  it  is  both  moral  and  voluntary,  in  such  a 
being  as  the  sinner  is,  only  renders  the  change  pro- 
duced a  still  more  striking  exhibition  of  Divine  power. 
For  he  is  willing,  only  as  he  is  made  willing  by  that 
power.  "  Thy  people  shall  be  willing  in  the  day  of 
thy  power."  This  was  the  language  of  God,  the 
Father,  to  his  Son,  and  contains  the  only  certainty 
that  he  "should  see  of  the  travail  of  his  soul,  and  be 
satisfied."      Listen  to    the  following  language,  as  ex- 


204  SERMON   XII. 

pressing  the  energy  required  in  effecting  the  all-essen- 
tial change,  and  of  preparing  the  soul  for  heavenly 
glory.  "  That  ye  may  know  the  exceeding  greatness 
of  his  power  to  usward,  who  believe  according  to  the 
working  of  his  mighty  power."  What  more  remark- 
able and  striking  instance  of  this  "mighty  power  of 
God,  the  exceeding  greatness  of  his  power,"  has  ever 
"been  known,  than  was  manifested  in  the  conversion  of 
a  Saul  of  Tarsus  ! 

But  there  have  been  like  Sauls  in  every  age  sub- 
dued by  the  omnipotent  grace  of  God.  Nor  is  less  re- 
quired, in  the  new  creation  of  any  sinner.  The  like 
resistance  to  the  offer  of  eternal  life  is  found  in  the 
heart  of  every  impenitent  sinner.  Why  is  it  that  so 
many  amlahle  sinners,  and  even  lovely  youths,  are 
found,  in  every  congregation,  refusing  the  offer  of 
eternal  life,  which  is  pressed  on  their  acceptance  from 
Sabbath  to  Sabbath,  multitudes  of  whom  have  re- 
mained in  all  that  amiability  and  loveliness  through 
life,  and  perished  ?  And  when  such  are  brought  to  re- 
pentance, we  hear  tliein,  not  less  than  when  the  sturdiest 
sinner  is  subdued,  ascribing  their  change  to  the  same 
omnipotent  grace  of  God. 

And  what  seems  still  stranger,  nothing  short  of  the 
same  Almighty  power  is  required  to  preserve  the  true 
convert,  and  every  Christian,  from  failing  of  eternal 
life.  To  this,  their  final  perseverance  is  expressly 
ascribed  :  "  Who  are  kept  by  the  power  of  God  unto 
salvation."     What  but  God's  powerful  arm  has  pre- 


SER>fOX   XTI.  205 

served  the  dear-bou2:lit  Church  of  Christ  from  utter 
extinction  ? 

Ever  since  her  existence  began,  she  has  had  to  con- 
tend against  vigihmt  and  powerful  enemies,  and  often 
been  the  object  of  the  most  violent  attacks  from  the 
combined  forces  of  two  worlds  :  "  For  we  wrestle  not 
against  flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the  darkness  of' 
this  world,  against  spiritual  wickedness  in  high  places." 
Not  more,  nor  more  astonishing  miracles  were  ever 
wrought,  nor  more  wonderful  displays  of  Omnipotence 
ever  witnessed,  than  in  behalf  of  the  Church.  Indeed, 
it  was  only  for  her  the  most  stupendous  miracles  were 
ever  wrought,  or  rather,  to  display  His  own  perfections 
by  means  of  the  Church,  through  her,  as  a  mirror,  to 
reflect  His  own  glory  to  the  view  of  "principalities  and 
powers  in  heavenly  places."     But 

A'jain.  And  without  descending  to  farther  particu- 
lars, all  else  may  be  comprised  in  the  general  terms, 
that  "by  the  Church,  God  shows  that  all  the  glory  in 
the  sinner's  salvation  is  exclusively  his  own."  To  this 
conclusion  we  are  driven,  whatever  view  we  take  of  it. 
If  we  look  for  its  origin,  we  see  his  glory  there ;  we 
see  it  in  every  purpose,  every  design  ;  in  the  plan 
adopted,  and  in  every  step  of  its  progress ;  in  the  gift 
of  his  only  begotten  Son;  that  Son's  voluntary  sacrifice 
of  himself;  in  all  he  did  and  all  he  suffered ;  in  the 
descent  and  operations  of  the  Holy  Spirit ;  in  the  con- 
viction, conversion,  sanctification,  and  perseverance  of 


206  SERMON   XII. 

the  renewed  sinner — the  existence,  protection,  and  de- 
fence of  the  Church.  All  was  intended  to  bring  his 
own  glorious  character  to  view,  to  make  "  known  his 
manifold  wisdom."  That  a  single  purpose  of  mercy 
was  entertained  towards  our  race,  or  was  proclaimed 
to  our  world  and  carried  into  effect;  that  a  Church 
was  gathered  and  still  exists,  and  will  yet  triumph  in 
all  the  earth,  and  be  raised  at  length  to  a  state  of 
endless  glory  in  heaven  ; — all,  all  was  for  his  own 
glory,  and  will  constitute  all  her  glory.  Hence,  he 
will  save  all,  whose  salvation  will  contribute  to  this 
great  end  :  just  those  individuals,  and  under  just  those 
circumstances,  which  will  most  contribute  to  that  end  ; 
and  only  leave  those  to  go  on  in  sin,  their  own  chosen 
way,  to  perish,  whose  wrath  shall  praise  him :  "  For 
the  wrath  of  man  shall  praise  God ;  the  remainder  of 
wrath  he  will  restrain." 

Nothing  is  clearer,  from  all  God  does,  than  that  he 
is  a  Sovereign — not,  indeed,  what  that  term  often  is 
made  to  denote  among  men,  with  which  we  associate 
the  character  of  an  arbitrary  rider,  a  tyrant; — infinitely 
far  from  this  is  God  as  a  Sovereign.  His  sovereignty 
is  directed  by  infinite  wisdom  and  perfect  holiness. 
With  God  is  no  partiality,  no  respect  of  persons.  Paul 
has  expressed  it  in  close  connection  with  our  text : 
acting  "  according  to  his  good  pleasure,  which  he 
hath  purposed  in  himself,  who  worketh  all  things 
after  the  counsel  of  his  own  will."  Here  it  is  im- 
plied that  he  always  acts  from  the  best  of  reasons : 


SERMON    XII.  207 

"after  the  counsel  of  his  own  will."  Ilis  own  in- 
finite perfections  are  his  counsellors;  that  is,  he  acts 
agreeably  to  the  united  dictates  of  all  his  perfections, 
without  assigning  his  reasons  to  his  creatures. 

This  is  seen  in  all  his  works  of  creation ;  in  making 
this  world  as  he  has  and  not  otherwise — in  making  us 
men  and  not  angels.  Nor  seen  less  in  his  providences, 
in  arranging  all  the  circumstances  of  his  creatures, 
and  directing  all  events  that  occur.  In  all  these,  who 
has  been  his  counsellor,  out  of  himself?  Still  more 
manifest,  if  possible,  is  the  exercise  of  his  sovereignty 
in  relation  to  his  Church.  It  is  concerned  in  every 
instance  of  conversion,  and  even  conviction ;  for  this 
is  the  work  of  his  Spirit,  the  sovereignty  of  whose 
operations  is  expressed  by  the  "  wind  which  bloweth 
where  it  listeth,  and  thou  hearest  the  sound  thereof, 
but  canst  not  tell  whence  it  cometh,  and  w  hither  it 
goeth :  so  is  every  one  that  is  born  of  the  Spirit." 
"We  often  see  this  strikingly  manifested  in  the  selec- 
tion of  the  subjects  of  his  saving  operations;  in  the 
one  taken,  and  the  other  left.  We  cannot  ascribe  it 
to  external  circumstances  and  advantages.  Not  all  of 
the  same  advantages  become  converts.  Or,  to  render 
the  case  still  more  striking,  and  to  us,  unaccountable, 
but  which  often  occurs,  those  who  have  enjoyed  few 
external  advantages,  have  become  converts  and  devoted 
Christians,  while  others,  blessed  with  every  privilege, 
Christian  education,  pious  parentage,  and  religious 
advantages,  have  remained  careless  and  unconcerned. 


208  SERMON-    XII. 

We  cannot  even  ascribe  it  to  difference  of  natural  dis- 
position. For  converts  are  not  always  made  from  the 
class  of  the  most  amiable  and  naturally  lovely.  Such 
are  often  passed  by,  and  tlie  most  abandoned  some- 
times brought  into  the  kingdom  of  Christ.  Witness 
the  amiable  young  ruler,  as  proof  in  the  one  case,  and 
the  abandoned  prodigal  son  in  the  other.  Who  can 
assign  the  reasons  of  this  distinction  ?  Nor  is  the 
sovereignty  of  God  less  manifest  in  the  subsequent 
course  of  the  child  of  God,  or  the  dispensations  of 
Divine  Providence  towards  him.  What  sad  reverses, 
not  seldom,  is  he  made  to  experience !  True,  we  are 
assured  that  "  all  things  shall  work  together  for  good 
to  them  that  love  God  j"  and  we  often  see  the  happy 
effects  of  afflictions  and  trials.  But  why  is  this  the 
lot  of  some  and  not  of  others  ?  Of  this  man,  rather 
than  of  that?  Who  can  assign  a  reason,  or  make  any 
other  reply  than  the  Son  himself  made  in  a  case  not 
less  mysterious  ?  "  Even  so.  Father,  for  so  it  seemeth 
good  in  thy  sight."  Or  with  Paul :  "  Who  worketh 
all  things  after  the  counsel  of  his  own  will."  Little 
of  the  glory  of  God,  by  the  manifestations  of  his  mani- 
fold wisdom,  is  discovered  to  his  creatures  in  this 
world.  Mere  glimpses,  compared  with  what  it  will  be 
hereafter.  It  requires,  not  merely  fuller  disclosures 
of  the  Divine  glory,  but  a  more  enlarged  capacity  than 
is  reached  in  this  life.  Faith  must  give  place  to 
vision.  And  especially  is  this  true  in  regard  to  the 
Divine  sovereignty.     We  see  this  in  the  present  state, 


SERMON   XII.  209 


chicfl}',  and  in  connection  with  inspired  declarations, 
wholly'  by  its  effects.     We  see  the  different  manner 
in  which  he  conducts  towards  his  creatures,  and  even 
his  own  children,  while  we  are  expressly  told  that 
"  he  worketh  all  things  according  to  the  counsel  of  his 
own  will."     But  he  does  not  assign  the  reasons  of  his 
conduct;  which  enters  into  the  very  idea  of  his  sove- 
reignty.    Not  acting  without  reasons,  or  the  best  of 
rea°sons;  but  concealing  the  reasons  from  us.     But  it 
will  not  always  be  so.     Hereafter  he  will  disclose  the 
reasons  of  all  he  did  to  his  people,  and  perhaps,  to  all 
his  creatures.     What  is  mysterious  to  them  here,  will 
all  be  cleared  up  hereafter.     They  will  not  only  be 
satisfied,  but  be  filled  with  the  most  adoring  admiration 
at  the  disclosure.     God's  sovereignty,  which  now  is  so 
often  a  stumbling-block  to  some  of  his  own  people,  and 
still  oftener  awakens  the  displeasure  of  sinners,  will 
then  appear  his  crowning  glory,  for  it  will  bring  all 
his  perfections  to  view.     We  shall  see  the  bearing  of 
them  all  on  his  conduct. 

Nor  will  the  happiness  arising  from  this  view  or 
God  be  confined  to  men.  It  is,  indeed,  a  glorious 
thought,  that  the  salvation  of  sinners  of  our  race  has, 
and  will  forever  have,  an  important  bearing  on  count- 
less myriads  of  intelligent  beings,  of  every  rank  and 
order  r  and  that  their  happiness  will  be  inconceivably 
enhanced  by  all  the  operations  of  redeeming  love. 
What  scope  is  here  given  to  the  most  enlarged  bene- 
volence,   "  to   the  intent,  that  now  unto  the   princi- 


14 


210  SERMON"  xir. 

palities  and  powers  in  heavenly  places,  might  be 
known  by  the  Church,  yea,  by  every  Christian,  the 
manifold  wisdom  of  God."  And  if  there  are  other 
■worlds  inhabited  by  intelligent  beings,  who  can  tell 
what  influence  the  redemption  of  man  will  have  on 
them,  in  unfolding  to  their  view  attributes  and  per- 
fections of  the  infinite  God,  of  which,  without  the 
mirror  of  redemption,  they  might  have  been  forever 
ignorant !  One  object  there  will  be  in  heaven  which 
will  forever  attract  all  eyes,  that  would  not  have 
existed  but  for  the  redemption  of  man ;  in  other  words, 
the  existence  of  the  Church,  that  is,  the  man  Christ 
Jesus. 

We  may  presume  that  his  human  nature  will  exist 
there,  distinct  from  the  Divine,  or  the  second  person  of 
the  Godhead.  We  have  some  reason  for  supposing  this, 
from  what  St.  Paul  sa^^s  in  regard  to  the  end,  or  con- 
summation of  all  things  in  the  last  day :  "  Then  cometh 
the  end,  when  he  shall  have  delivered  up  the  kingdom 
to  God,  even  the  Father ;  when  he  shall  have  put  down 
all  rule,  and  all  authority,  and  power ;  for  he  must 
reign  till  he  hath  put  all  enemies  under  his  feet.  The 
last  enemy  that  shall  b5  destro^^ed  is  death ;  for  he 
hath  put  all  enemies  under  his  feet.  And  when  all 
things  shall  be  subdued  unto  him,  then  shall  the  /Son 
also  himself  be  subject  unto  him  that  put  all  things 
under  him,  that  God  may  be  all  in  all." 

Jesus  Christ  is  called  Son,  and  Son  of  God,  not  with 
reference  to  his  Divine  nature,  but  on  account  of  his 


SERMON  xir.  211 

Divine  nature  taking  human  nature  into  union  with 
it.  Thus  we  read,  with  reference  to  his  Divine  con- 
ception :  "The  Holy  Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall  overshadow  thee ; 
therefore,  also,  that  holy  thing  which  shall  be  born 
of  thee,  shall  be  called  the  Son  of  God''  When, 
therefore,  it  is  said  by  Paul,  "  Then  shall  the  Son  also 
himself  be  subject  unto  him  that  put  all  things  under 
him,  that  God  may  be  all  in  all,"  that  is,  God,  Father, 
Son,  and  Holy  Ghost,  I  suppose  the  union  between 
the  Divine  and  human  natures  of  Jesus  Christ,  as  it 
existed  here,  will  be  dissolved;  and  yet  the  whole 
Godhead  will  shine  forth  gloriously  through  the  Man 
Christ  Jesus,  and  will  then  be  an  object  of  universal 
attraction  and  most  exulting  admiration,  though  not 
of  supreme  w^orship.  At  present,  they  are  united,  as 
they  were  on  earth  ;  for  he  has  not  yet  given  up  his 
mediatorial  kingdom,  and  will  not,  till  the  final  con- 
summation of  all  things.  He  has  not  ceased  to  dis- 
charge the  office  of  Mediator,  and  will  not,  till  every 
heir  of  heaven  is  confirmed  in  glory.  But  of  this  w^e 
have  no  certain  information,  and  submit  it  only  as  a 
probable  suggestion. 

I  close  this  discourse  with  the  following  reflections : 
1.  The  Christian  religion  claims  for  itself  the  most 
cordial  and  grateful  reception  of  every  man.  This  is 
true,  from  whatever  point  of  view  it  is  contemplated. 
Not  only  is  it  the  only  scheme  which  saves  the  soul 
from  eternal  death,  but  the  only  scheme  which  exalts 


212  SERMON"    XII. 

human  nature  to  the  highest  degree  of  perfection  and 
glory.  What  state  can  be  conceived  so  glorious  as  to 
be  the  medium  through  which  the  Infinite  God  displays 
all  his  perfections  ?  This  display  of  the  Great  God 
attracts  the  attention  of  all  the  holy  in  heaven,  that 
of  principalities  and  powers,  and  constitutes  their 
highest  happiness.  Angels  direct  all  their  mighty 
energies  to  the  investigation  of  the  work  of  man's 
redemption.  Their  joy  at  the  repentance  of  sinners 
is  not  the  mere  gratification  of  their  benevolence  in 
the  sinner's  eternal  happiness,  but  arises  chiefly  from 
the  manifestation  of  the  Divine  perfections  whicl\,  is 
made  in  the  salvation  of  a  single  soul.  Some  new  ex- 
hibition of  "  the  manifold  wisdom  of  God"  is  made  in 
every  such  instance,  in  some  peculiar  circumstances 
attending  each. 

And  is  it  nothing  to  be  the  occasion  of  this — not 
merely  of  their  joy,  but  of  thus  being  the  medium  of 
reflecting  the  Divine  glory?  If  worthy  of  them  as 
spectators,  can  it  be  less  worthy  of  men  as  the  subjects 
of  it  ?  They  are  holy  and  happy  independently  of  us. 
Not  so  with  us :  our  eternal  happiness  is  involved. 
Nor  is  this  all.  There  is  an  awful  alternative — that 
alternative  eternal  death !  If  these  considerations  will 
not  move  the  sinner,  what  will  ? 

2.  What  a  solemn  responsibility  rests  on  every  Chris- 
tian !  And  0,  how  little  realized  by  most !  In  the 
light  in  which  our  subject  has  considered  him,  how 
must  the  hopes  of  multitudes  of  professors  tremble,  lest 


SERMON-    XH.  213 

they  should  be  found,  at  last,  to  have  borne  the  sacred 
name  of  Christ,  without  ever  manifesting  his  glory ! 
Every  conversion  is  intended  to  manifest  the  glory  of 
God  to  all  his  intelligent  universe.  Every  sound  con- 
version does  manifest  it. 

What  a  solemn  point  of  inquiry  with  every  profess- 
ing Christian  among  us  is  here  presented  !  0,  how 
little,  at  best,  is  God's  glory  the  motive  even,  in  the 
daily  life,  and  it  may  be,  in  the  professed  worship,  of 
many  who  call  themselves  Christians!  But  God  is 
still  on  a  throne  of  grace.  There  is  not  only  forgive- 
ness with  him,  that  he  may  be  feared,  but  in  him  are 
all  the  treasures  of  wisdom  to  guide,  and  grace  to  sanc- 
tify and  fit  the  soul  for  heaven.  Let  his  children 
apply  to  these  treasures  for  all  they  need,  and  sinners 
resort  to  that  overflowing  fountain  for  all  tliey  need  to 
prepare  them  for  the  same  eternal,  happy  destiny  ! 


XIIT, 

CHRIST,  THE  LIFE  OF  THE  SGUL  AND  THE 
RESTORER  OF  ITS  GLORY. 

"  When  Clirlst,  who  is  our  life,  shall  appear,  then  shall  ye  also  appear 
with  him  in  glory." — CoL.  3  :  4. 

When  our  Saviour  left  the  world,  he  gave  assurance 
that  he  would  return.  At  the  moment  of  ascending 
from  the  Mount  of  Olives,  two  angels  declared  to  his 
disciples,  who  witnessed  the  scene,  that  "  this  same 
Jesus  who  is  taken  up  from  you  into  heaven,  shall  so 
come  in  like  manner,  as  ye  have  seen  him  go  into 
heaven."  He  himself  often  declared  the  same  while 
he  was  yet  in  the  world.  And  he  only  delays  his 
second  coming,  because,  "  the  restitution  of  all  things 
which  God  hath  spoken  by  the  mouth  of  all  his  holy 
prophets,  since  the  world  began,"  has  not  yet  been 
effected.  In  other  words,  because  all  his  purposes 
respecting  his  kingdom  on  earth,  have  not  yet  been 
accomplished.  The  period,  however,  is  hastening;  in- 
dications of  its  nearer  and  nearer  approach  are  daily 
multiplying.  Ere  long  we  believe  he  will  come,  and 
bring  to  a  close  the  whole  economy  of  human  redemp- 


SERMON   XIII.  215 

tion,  and  settle  all  things  for  eternity.  This  is  that 
appearing  of  the  Saviour  intimated  in  the  text. 

He  is,  indeed,  said  to  come,  in  other  and  different 
senses.  But  this  is  his  coming  on  the  last  day  of 
time,  and  to  close  all  time  ;  to  raise  the  dead  ;  to 
change  the  then  living  ;  and  to  gather  angels  and  men 
at  his  bar  for  the  final  judgment.  "  For  the  Son  of  man 
shall  come  in  his  glory,  and 'all  the  holy  angels  -with 
him  :  then  shall  he  sit  upon  the  throne  of  his  glory  ; 
and  before  him  shall  be  gathered  all  nations;  and  he 
shall  separate  them,  one  from  another,  as  a  shepherd 
divideth  his  sheep  from  the  goats."  "  And  these  shall 
go  away  into  everlasting  punishment,  but  the  righteous 
into  life  eternal."  This  august  event  is  placed  before 
the  Christians  at  Colosse,  by  the  Apostles,  as  contain- 
ing the  all-commanding  motive  to  their  perseverance 
in  their  heavenward  course ;  and  the  glories  of  it,  as 
furnishing  the  richest  source  of  consolation  and  en- 
couragement under  all  their  trials  and  difficulties. 
Nor  has  the  subject  lost  any  of  its  solemnity  or  im- 
portance. "  When  Christ,  who  is  our  life,  shall 
appear,  then  shall  ye  also  appear  with  him  in  glory." 

I.  Let  us  inquire  into  the  meaning  of  the  phrase, 
"  Christ,  our  life." 

IL  Consider  some  of  the  glories  of  the  saints,  at  his 
second  appearing.  If  we  consider  the  phrase,  "  Christ, 
our  life,"  in  the  utmost  extent  of  its  meaning,  and  with- 
out regard  to  its  particular  application  in  the  text  and 
context,  it  would    embrace  the    following  facts,  viz. 


216  SERMON    XIII. 

that  he  is  the  great  Source  of  all  life — the  Author  of 
our  existence — its  Preserver  in  the  present  and  the 
coming  world,  as  well  as  of  spiritual  life,  and  all  the 
happiness  which  is  experienced  either  here  or  here- 
after. For  all  these  are  truths,  plainly  and  abundantly 
taught  in  the  word  of  God.  But  the  Apostle  did  not 
here  intend  to  give  this  latitude  to  its  meaning.  He 
evidently  did  not  mean 'to  include  under  the  terms, 
all  that  those  terms  are  capable  of  expressing.  The 
declaration  that  "  Christ  is  our  life,"  conveys  a  very  dif- 
ferent idea  from  the  declaration  that  he  is  the  Author 
of  our  existence  as  appears  most  clearly  from  the 
preceding  context.  Tlie  Apostle  was  addressing 
Christians  in  the  cliarader  of  Christians ;  those  who 
had  already  risen  with  Christ,  whom  we  exhorted 
to  seek  those  things  which  were  above,  where  Christ 
sitteth  on  the  right  hand  of  God,  and  to  set  their 
affections  on  things  above,  and  not  on  things  on  the 
earth.  This  is  true  only  of  Christians.  No  others 
can  be  said  to  be  already  risen  with  Christ.  More- 
over, they  are  addressed  as  being  "  dead,"  although 
they  were  still  alive.  The  word  dead,  is  of  course 
not  to  be  understood  literally,  as  denoting  a  dissolu- 
tion of  the  body ;  nor  even  spiritually,  as  applied  to 
the  unrenewed  sinner  :  "  dead  in  trespasses  and  sins." 
Nor  are  these  the  only  senses  in  which  the  word 
"  dead,"  is  used.  It  is  applied  to  Christians,  as  dead, 
not  in  sin,  but  to  sin ;  to  its  reigning  power.  "  How 
shall  we  that  are  dead  to  sin  live  any  longer  therein  ?" 


SERMON    XIII.  217 

As  dead  to  the  world ;  to  its  controlling  influence. 
"  God  forbid  that  I  should  glory,  save  in  the  cross  of 
our  Lord  Jesus  Christ,  by  whom  the  world  is  crucified 
to  me,  and  I  unto  the  world."  And  again,  dead  to 
the  rites,  and  ceremonies,  and  institutions  of  the 
Mosaic  dispensation.  "  Wherefore  if  ye  be  dead  with 
Christ  from  the  rudiments  of  the  world,  why,  as  though 
living  in  the  world,  are  ye  subject  to  ordinances  ?" 
And  dead  to  the  law,  i.  e.,  to  its  finally  condemning 
sentence.  "  For  I,  through  the  law,  am  dead  to  the 
law,  that  I  might  live  unto  God."  Now,  while  these 
expressions  are  not  applicable  to  any  but  Christians, 
and  as  Christ  is  equally  the  author  of  the  existence  of 
saints  and  sinners,  and  of  all  things,  the  phrase, 
"  Christ  our  life,"  implies  a  peculiar  relationship  be- 
tween him  and  his  redeemed  people.  Such,  as  that 
the  terms,  death  and  life,  will  properly  apply  to  them 
at  the  same  time.  And  Paul  so  applies  them  to  the 
Colossian  Christians  in  the  verse  next  preceding  the 
text.  "  For  ye  are  dead,  and  your  life  is  hid  with 
Christ  in  God." 

There  is  then  a  peculiar  sense  in  which  the  phrase, 
"  Christ  our  life,"  is  used  in  the  text,  as  contradistin- 
guished from  the  instances  above-named.  And  we 
were 

I.  To  inquire  what  that  sense  is. 

1.  It  denotes  that  Christ  is  the  sole  author  of 
spiritual  life  in  contradistinction  from  spiritual  death. 
Natural  life  and  its  continuance  is  the  mere  effect  of 


218  SERMON    XIII. 

an  tact  of  Divine  sovereignty.  This  was  produced 
when  God  breathed  into  man  the  breath  of  life,  and 
he  became  a  living  soul.  Immortality  was  stamped 
on  the  soul,  as  well  after  as  before  the  fall.  But 
the  fall  utterly  extinguished  all  spiritual  life.  It 
entirely  effaced  the  holy,  moral  image  of  God. 
And  every  human  being  would  forever  have  remained 
dead  in  sin,  but  for  the  Lord  Jesus  Christ.  To  effect 
a  change  in  regard  to  this  awful  state,  and  eternal 
destiny  of  the  sinner,  rendered  indispensable  all  that 
he  has  done  and  suffered ;  his  assumption  of  our 
nature ;  his  labors,  sufferings,  and  death  ;  his  humilia- 
tion in  the  sepulchre  ;  his  resurrection,  ascension,  and 
intercessions ;  his  purchase  of  the  Spirit  in  his  regene- 
rating and  sanctifying  influences,  and  his  regal  admi- 
nistration, as  Head  over  all  things  to  the  Church. 
For  all  these  things,  Christians  are  primarily  and 
eminently  indebted  to  Christ.  They  would  have  re- 
mained dead  in  sin  during  this  life,  to  suffer  the  mise- 
ries of  the  second  death  forever,  but  for  the  interposi- 
tion of  the  Son  of  God.  This  entirely  changed  the 
relations  between  him  and  them  ;  or  rather,  created  a 
neiu  relationship,  superadded  to  those  of  Creator  and 
Preserver,  or  such  as  exist  between  him  and  the  rest 
of  mankind,  generally  :  namely,  that  of  Mediator, 
and  his  redeemed  subjects.  Here,  then,  in  a  peculiar 
and  emphatic  sense,  "  Christ  is  their  life."  He  has 
raised  them  from  the  death  of  sin.  He  has  by  the 
Spirit  whom  he  sent  into  the  world,  infused  a  new 
principle  of  vitality  into  them;  so  new,  so  different 


SERMON    XITI.  219 

from  tliat  which  influenced  them  before,  that  it  is 
called  a  new  hlrtlt — a  new  cretdion.  And  this  great 
change  is  expressly  referred  to  Christ — "  created  anew 
in  Christ  Jesus."     Nor, 

2.  Is  this  a  temporary  state  of  existence,  but 
abiding.  The  relationship  which  is  thus  created  is 
indissoluble.  No  power  short  of  that  which  produced 
it,  can  destroy  it;  and  this  he  has  bound  himself  by 
every  possible  assurance  never  to  do.  "  Who  shall 
separate  us  from  the  love  of  Christ  ?.  Shall  tribulation, 
or  distress,  or  persecution,  or  famine,  or  nakedness,  or 
peril,  or  sword  ?  Nay,  in  all  these  things,  we  are 
more  than  conquerors,  through  him  that  loved  us. 
For  I  am  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  pre- 
sent, nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus,  our  Lord." 

If  Christians  are  indebted  to  Christ  for  the  com- 
mencement of  this  life,  they  are  not  less  indebted  to 
him  for  its  continuance.  It  is  on  no  other  ground 
than  his  own  promise,  that  any  Christian  can  expect 
to  reach  the  kingdom  of  heaven.  There  is  nothing 
in  that  new  life  itself  which  secures  the  continuance  of 
its  efforts,  an  hour  or  a  moment.  Nothing  in  the  act 
of  regeneration  itself,  or  the  first  spiritual  breath,  or 
moral  pulsation  of  the  new-born  soul,  that  insures  con- 
tinued holiness.  The  Christian  rests  all  his  hope  of 
final  salvation  on  the  gracious  declaration,  and  pro- 


220  SERMON-  xiir. 

mise  that  "  he  who  hath  begun  the  good  work  will 
perform  it,  until  the  day  of  Jesus  Christ," — forever.  Is 
he  not  then,  most  emphatically,  and  in  the  highest 
sense,  the  Christian's  life  ? 

3.  Christ  is  the  life  of  Christians,  as  the  source  and 
author  of  all  true  enjoyment  in  this  world.  Happiness 
is  often  denoted  by  the  term  life ;  and  when  this  hap- 
piness flows  from  the  possession  of  spiritual  life,  it  is 
the  highest  sense  in  which  the  term  applies  to  a  mor- 
tal :  "  To  be  spiritually-minded  is  life  and  peace ;" 
"The  kingdom  of  God  is  righteousness,  and  peace, 
and  joy,  in  the  Holy  Ghost;"  "These  things,"  said 
our  Saviour,  "  have  I  spoken  unto  you,  that  my  joy 
might  remain  in  you,  and  that  your  joy  might  be 
full."  This  is  the  highest  happiness  which  Christians 
can  know  on  earth.  To  have  the  joy  of  Christ  has 
caused  the  highest  exultation  under  the  keenest  tor- 
tures of  the  body.  How  Paul  triumphed  in  his  almost 
unequalled  sufferings !  How  have  martyrs  exulted 
amid  the  flames  that  slowly  consumed  their  bodies  ! 
How  have  tens  of  thousands  of  Christians  been  in 
ecstasies  Avhile  all  the  agonies  of  death  were  upon 
them !  And  what  Christian  would  exchange  the  con- 
solations, the  calm  peace,  the  serenity  of  cheerful  sub- 
mission in  his  afflictions  and  various  trials,  for  all  the 
pleasures  which  this  world  can  afford  ? 

Thus  far  we  have  limited  our  remarks  to  the  Chris- 
tian's present  state  of  existence — to  what  Christ  is  to 
him  in  this  life.     Let  us  now  send  our  thoughts  into 


SERMON    XIII.  221 

tlie  future.  Let  us  look  beyond  the  grave.  "We  ^vill 
lift  tlio  veil.  We  have  seen  how  Christ  is  the  life  of 
Christians  liere — how  is  he  their  life  hereafter  ? 

4.  Christ  is  the  author  of  their  eternal  life,  not 
their  immortality  merely  in  all  the  peculiar  senses,  and 
to  the  hhjliest  jyossihle  degree,  in  which  he  is  their  life 
in  this  world.  He  has  assured  them  of  their  conti- 
nued happy  existence  during  the  sleep  of  their  bodies 
in  the  grave.  All  that  he  taught  of  the  intermediate 
state  between  death  and  the  resurrection,  proves  this. 
I  might  refer  you  to  numerous  examples  and  declara- 
tions. But  I  rest  it  on  one  express  assurance  of 
Christ.  The  day  before  his  death,  he  said  to  his 
disciples,  "  Because  /  live,  ye  shall  live  also."  This 
declaration  had  no  particular  reference  to  his  oxen  or 
to  ilielr  resurrection,  or  to  any  future  period,  implying 
a  previous  cessation  of  existence,  but  to  his  conti- 
nued existence,  and  consequently  their  continued  exis- 
tence. Death  would  lay  his  body  in  the  sepulchre ; 
but  he  would  still  live,  in  the  highest  sense,  and  as 
the  glorious  Author  of  all  Life,  and  Mediator  for  all 
his  disciples.  Their  bodies,  too,  must  go  down  to  the 
grave ;  but  their  life,  as  his  was  not,  should  not  be 
suspended  or  intermitted  for  an  instant.  Nor  does  the 
word  "  live,"  simply  mean  continued  existence,  as  syno- 
nymous with  immortality.  They  needed  no  addi- 
tional assurance  of  that.  The  kind  object  of  the 
Saviour  was  to  console  them  in  view  of  his  death,  and 
his   being   taken   from   them.     They   were   about  to 


222  SERMON    XIII. 

lose  their  spiritual  Head.  They  feared  more  for 
their  sj^lrltual  life,  than  for  their  natural  life.  Jesus 
assures  them  that  that  is  safe — safe  after  their  bodies 
are  laid  in  the  dust.  "  Because  I  live,  ye  shall  live 
also."  This  exactly  met  the  exigency  of  their  case. 
But  this  declaration  or  assurance  was  by  no  means 
limited  either  to  their  remaining  life  after  their 
Saviour  should  leave  them,  or  their  intermediate 
state;  but  no  less  certainly  secured  their  eternal, 
happy  existence  in  heaven.  They  would  live  as  the 
confirmed  objects  of  his  everlasting  favor  and  un- 
changeable love ;  live  as  the  purchase  of  his  death  ; 
live  in  glory ;  yea,  live  and  reign  with  him,  as  kings 
and  priests  unto  God  forever.  The  spiritual  life 
begun  here,  should  issue  in,  and  be  consummated  by, 
life  eternal.  Here  is  a  distinct  sense  in  which  Christ 
is  the  life  of  Christians.  It  is  indeed  true,  that  the 
ivicked  shall  live,  during  the  slumbers  of  tlteir  bodies 
in  the  grave,  and  live  forever.  But  ah,  how  different 
their  life  !  Their  life  is  the  soul's  death  ;  their  sjjiritual 
death  ends  in  death  eternal.  But  on  what  different 
ground  is  their  continued  life  placed  ?  It  has  no  con- 
nection with  the  life  of  the  Saviour,  only  as  the 
author  and  upholder  of  their  being.  No.  injustice 
were  done  to  them,  no  violation  of  any  covenant  en- 
gagement ;  for  they  sustain  no  such  relation,  or  kind 
promise  made  to  them,  if  after  their  resurrection,  to 
prove  his  victory  over  the  last  enemy,  death,  he 
should  at  once  strike  them  out  of  existence,  annilii- 
latiqg  both  soul  and  body. 


SERMON'    XHI.  223 

Once  more.  Christ  is  the  life  of  Christians  as  the 
restorer  of  their  bodies  from  the  grave.  This  indeed 
is  not  essential  to  their  happiness ;  for  thej-  are 
happy  in  their  disembodied  state.  Yet  the  resurrec- 
tion of  their  bodies  will  be  a  great  blessing ;  and  no 
doubt,  greatly  augment  their  happiness.  It  is  not, 
however,  so  important  in  itself,  as  in  its  connections 
and  bearings.  The  truth  of  the  whole  Christian  sys- 
tem depended  on  the  resurrection  of  the  body.  Here 
is  seen  its  essential  importance.  Hence,  the  Apostles 
went  forth,  everywhere  "  preaching,  through  Jesus, 
the  resurrection  from  the  dead."  It  was  the  founda- 
tion of  all  hope  and  faith.  The  Saviour  rested  the 
credibility  of  his  mission  upon  the  flict  of  his  resurrec- 
tion. As  that  were  true  or  false,  he  was  willing  that 
his  claims  to  Messiahship  should  be  admitted  or 
denied.  He  did  rise,  and  forever  established  those 
claims.  Had  he  not  risen,  that  had  been  demonstra- 
tion that  he  was  a  deceiver.  Had  he  been  an  im- 
postor, he  could  not  have  risen ;  for  that  had  been  a 
Divine  sanction  of  the  imposture,  an  idea  most  abhor- 
rent. But  the  just  inference  from  his  resurrection  is 
that  of  all  his  true  followers.  On  this  connection 
Paul  based  his  triumphant  argument  in  the  fifteenth 
chapter  of  his  first  Epistle  to  the  Corinthians. 

Still,  the  body's  resurrection  is  important  in  itself. 
It  is  a  source  of  high  satisfaction  to  every  Christian. 
The  body  is  an  endeared  companion  of  the  immortal 
spirit :  its  consignment  to  the  grave,  and  even  tempo- 


224  SERMON    SIII. 

rary  lodgment  there,  is  a  painful  reflection.  The  grave 
is  a  dark  and  gloomy  receptacle.  We  shrink  back  at 
the  thought  of  lying  down  in  it;  we  shudder  to  see 
our  friends  and  relatives  placed  in  it,  even  though  they 
died  in  Christ.  But  the  rich  consolation  is,  that  they 
are  not  forever  to  lie  there.  Joy  beams  from  the  as- 
surance of  a  resurrection.  But  for  this  fondly-chorished 
belief,  what  tenfold  gloom  would  hover  around  the 
tomb,  even  though  the  disembodied  spirit  might  be 
happy  as,  and  like  the  angels  in  heaven,  who  are  un- 
clothed spirits  !  But  Christ  has  poured  light  into  the 
grave,  and  made  it  the  sweet  resting-place  of  all  his 
followers.  He  will  watch  all  their  scattered  dust,  and 
at  the  appointed  day  will  collect  and  raise  it;  for 
Christ,  to  the  Christian,  is  "  the  Resurrection  and  the 
Life."  True,  all  others  will  be  raised ;  but  the  resur- 
rection of  the  wicked  is  a  mere  act  of  Clirist's  holy  and 
omnipotent  sovereignty.  It  is  no  part  of  the  purchase 
of  his  death.  He  did  not  die  and  rise  again  to  secure 
their  resurrection.  It  will  be  no  blessing  to  come  forth 
from  their  graves  :  they  will  be  raised  to  show  the 
Saviour's  universal  and  complete  dominion  to  conquer 
death,  the  last  enemy,  and  him  that  hath  the  power 
of  death,  i.  e.,  the  devil,  and  that  soul  and  body  may 
share  in  retribution  for  the  sins,  which  in  their  connec- 
tion, they  committed. 

Thus  is  Christ,  in  every  important,  and  in  the  most 
emphatic  sense,  tlie  Christians  life.     We  proceed 

II.  To  consider  some  of  the  glories  of  the  saints  at 


SERMON   XIII.  21:5 

the  Saviour's  second  appearance:  "When  Christ,  who 
is  our  life,  shall  appear,  then  shall  ye  also  appear  with 
him  in  gJoryT  AVe  have,  indeed,  anticipated  a  little 
the  order  of  events ;  but  there  are  important  items  con- 
nected with  them  for  distinct  consideration.     And 

1.  When  Christ  comes  a  second  time,  the  spirits  of 
all  who  have  slept  in  him  will  accompany  him.  "  When 
Christ  shall  appear,"  says  the  text,  "  then  shall  ye  also 
appear  ivith  Idin"  "For  if  we  believe  that  Jesus  died 
and  rose  again,  even  so  them  also  which  sleep  in  Jesus 
will  God  bring  with  liimT  "  Behold,  the  Lord  cometh, 
with  ten  thousand  of  his  saints^  "  At  the  coming  of  our 
Lord  Jesus  Christ,  ^vith  all  his  saints"  Happy  as  they 
had  been  in  their  disembodied  state,  in  heaven,  yet 
this  Mill  be  a  new  scene,  and  glorious  as  new.  We 
may  suppose  that  when  Christ  shall  come  to  raise  the 
dead  and  judge  the  world,  he  himself  will  put  on  new 
splendors  and  glories,  such  as  he  had  not  disclosed  even 
in  heaven.  The  language  in  which  he  describes  the 
scene  j  ustifies,  and  even  suggests  this  thought :  "  For 
the  Son  of  Man  shall  come  in  his  own  glory,  and  in 
his  Father's,  and  of  the  holy  angels."  "  Then  shall 
they  see  the  Son  of  Man  coming  in  great  power  and 
glory."  "  The  Lord  himself  shall  descend  from  heaven, 
with  a  shout,  with  the  voice  of  the  archangel,  and  with 
the  trump  of  God." 

And  will  not  this  new  exhibition  of  the  majesty  and 
glory  of  Christ,  in  the  character  of  Judge  of  quick  and 
dead,  inspire  both  saints  and  angels  with  new,  and 

15 


226  SERMON   XIII. 

hitherto  unfelt,  raptures  ?  The  Saviour  has  described 
the  happiness  of  the  redeemed,  as  produced  by  behold- 
ing his  glory:  "Father,  I  will  that  they  also  whom 
thou  hast  given  me,  be  with  me  where  I  am,  that  they 
may  behold  my  glory."  And  every  new  discovery  will 
awaken  higher  degrees  of  admiration  and  call  forth 
louder  hosannahs.  The  scene  must  be  most  enraptur- 
ing :  the  Judge  in  his  own  cjlory  and  the  glory  of  the 
Father,  attended  by  all  the  holy  angels,  and  the  count- 
less millions  of  justified  spirits  made  perfect!  What 
a  glorious  spectacle  1  What  new  honor  will  invest 
every  heir  of  heaven's  eternal  and  unfading  glories ! 
Verily,  "  when  Christ,  who  is  our  life,  shall  appear," 
well  might  the  Apostle  say  to  Christians,  "  then  shall 
ye  also  appear  with  him  in  glory." 

2.  Consider  the  ohject  of  Christ's  descent  to  earth. 
He  will  come  to  awake  the  bodies  of  the  dead,  most  of 
them  from  a  long  sleep  in  their  graves.  What  a 
scene  will  present  itself  at  the  blast  of  the  resurrec- 
tion trumpet !  What  a  bursting  of  graves,  and  tombs, 
and  sepulchres  !  What  a  heaving  of  seas  and  oceans, 
which  have  embosomed  unnumbered  multitudes !  What 
a  breaking  up  of  the  surface  of  the  whole  earth ! 

But  of  these  scenes  the  saints  who  accompany  the 
Judge  will  not  be  mere  spectators.  They  will  deeply 
share  in  them.  They  will  come  to  receive  their  own 
bodies.  And  with  what  intense  interest  will  they 
hover  over  the  places  of  their  deposit,  and  watch  for 
their  rising  forms  !     In  heaven  they  had  seen,  and 


SERMON    XIII.  227 

with  delight  had  gazed  on  the  glorious  pattern  accord- 
ing to  which  their  bodies  should  be  fiishioned.  They 
had  there  beheld  the  Saviour's  body,  resplendent, 
beyond  the  sun  when  he  sbineth  in  his  strength,  and 
that  is  the  glorious  model  of  their  own.  0  how  differ- 
ent from  what  they  were  when  they  were  laid  in  the 
grave  !  How  is  corruption  changed  to  incorruption, 
and  loathsome  deformity  to  the  most  resplendent 
beauty !  With  what  raptures  will  each  receive  his 
own  body !  Never  more  to  be  separated — eternal,  fit 
companions.  And  then  they  ascend  in  clouds  more 
glorious  than  that  which  overshadowed  the  trans- 
ported three  on  the  Mount  of  Transfiguration.  Nor  is 
their  joy  yet  full ;  there  are  other  scenes  of  deep  and 
thrilling  interest.     For, 

3.  A  vast  multitude  is  yet  to  join  them,  and  be- 
come their  eternal  associates.  So  has  inspiration 
taught  us :  "  For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel, 
and  with  the  trumpet  of  God,  and  the  dead  in  Christ 
shall  rise  first,  then  we  which  are  alive  and  remain 
shall  be  changed,  in  a  moment,  in  the  twinkling  of  an 
eye,  and  shall  be  caught  up  with  them,  to  meet  the 
Lord  in  the  air."  Christian  benevolence  rejoices  at 
every  addition  made  to  the  ranks  of  the  redeemod. 
What  affords  higher  joy  to  Christians  on  earth  than  to 
see  multitudes  added  to  their  number  !  The  last  day 
will  find  the  earth  full  of  inhabitants.  The  long  and 
happy  period  of  the  millennium,  when  holiness  shall 


228        "  SERMON  xin. 

universally  prevail,  will  have  just  been  brought  to  a 
close.  For  although  after  this  Satan  shall  be  loosed 
out  of  prison,  and  shall  go  out  to  deceive  the  nations, 
and  gather  Gog  and  Magog  together  to  battle,  to 
compass  the  camp  of  the  saints,  and  the  beloved  city," 
yet  scarcely  will  their  forces  be  marshalled,  and  ",/?y-e 
shall  come  down  from  God  out  of  heaven,  and  shall 
devour  them."  All  who  remain  will  be  holy  unto  the 
Lord.  In  an  instant,  these  will  all  be  changed  from 
mortal  to  immortal,  and  join  the  vast  multitudes  just 
raised  from  their  graves.  What  shouts  will  rend  the 
air  when  this  mighty  and  glorified  throng  shall  be 
added  to  those  millions  of  happy  beings  who  have  just 
received  their  new,  immortal  bodies !  But  neither  yet 
are  their  joys  raised  to  the  highest  pitch. 

4.  They  are  now  to  stand  before  the  universal 
Judge,  whose  great  white  throne  is  erected  in  the  air, 
around  which  are  gathered  all  nations,  with  all  the 
hosts  of  angels,  sinless  and  apostate.  But  they  do 
not  stand  there  in  terrors  ;  the  judgment,  so  fearful  to 
the  guilty,  will  bring  no  terrors  to  the  righteous. 
That  will  be  the  day  of  their  public  acquittal — the 
day  of  their  highest  triumph,  when  they  will  be  con- 
firmed in  holiness  and  happiness.  "  He  that  is  holy, 
let  him  be  holy  still;  and  he  that  is  righteous,  let 
him  be  righteous  still."  The  wicked  sentenced — the 
judgment  scenes  closed — the  earth  in  flames — these 
heavens  blotted  out, — the  saints  mount  upward  to 
the  heaven  of  heavens,  led  by  their  glorious  Redeemer, 


SERMON   XIII.  229 

and  enter  the  kingdom  prepared  for  them  from  the 
foundation  of  the  world ;  there  they  shall  "  live  and 
reign,  kings  and  priests  unto  God,  even  the  Father, 
forever  and  ever."  There  we  must  take  our  leave  of 
them.  Vie  can  go  no  farther.  God  has  revealed  no 
more  to  us  of  that  happy  world.  AVhat  the  redeemed 
will  become  in  the  revolving  ages  of  eternity,  "it  doth 
not  yet  appear." 

And  what  more  is  needed  ?  What  more  can  the 
Christian  wish  to  raise  his  hope,  or  urge  him  on  to 
final  unwavering  perseverance  ?  What  more  to  lift  him, 
in  his  warmest  affections,  far  above  the  objects  of 
sense  and  time,  and  the  low  and  sordid  transcient 
pleasures  and  pursuits  of  this  world  ?  What  more  to 
sustain  and  comfort  him  in  his  various  trials  and 
afflictions?  Where  is  the  darkness  of  the  grave  itself, 
when  looked  into  by  light,  beaming  from  a  revealed 
heaven  ?  Dwell  not.  Christian,  on  what  you  now  are, 
save  it  be  to  mourn  over  your  remaining  depravity, 
your  unspeakable  unworthiness  of  the  honors  and 
glories  which  await  you  in  the  coming  world ;  save  it 
be  to  deepen  the  conviction  of  your  obligations  to 
your  Saviour;  to  kindle  your  love  to  him,  to  holier 
and  higher  degree,  and  to  labor  more  faithfully  to 
promote  his  kingdom  in  the  world.  Let  the  glory 
hereafter  to  be  revealed  be  the  all-absorbing  object, 
for  it  involves  the  glory  of  Jehovah  himself 

Think,  if  you  are  faithful  unto  the  end — and  that 
end  is  near — where  you  7ioiv  stand,  just  on  the  verge 
of  those  ineffible   glories  at  which  we  have  barely 


230  SERMON   XIII. 

hinted.  Soon  you  will  be  laid  in  the  grave !  But 
Christ  has  made  that  grave  a  place  of  sweet  repose  to 
the  Christian.  It  is  the  land  of  silence,  but  not  of 
for  get  fulness.  There  is  One  who  will  remember  it ;  One 
who  will  constantly  watch  over  it,  and  all  the  precious 
dust  of  his  children  that  sleep  in  it.  Your  own  re- 
leased spirit,  too,  even  if  not  permitted  often  to  visit 
it,  will  one  day  be  guided  to  the  spot,  when  He,  who 
is  "  the  Resurrection  and  the  Life,"  shall  come  a  second 
time,  you  and  all  the  disembodied  saints  accompanying 
him,  to  open  the  graves  of  all  who  have  slept  in  him ; 
and  you  shall  receive  your  own  body  adorned  with  im- 
mortal beauty !  Think,  Christian,  of  those  eternal 
realities,  and  let  the  thought  moderate  your  worldly 
desires.  A  little  while,  and  how  will  this  world  then 
appear  to  you !  A  little  while,  and  this  world  will 
not  be ;  for  its  very  elements  shall  melt  away  !  Nor 
will  it  ever  receive  another  thought,  except  as  the 
place  where  the  Saviour  labored,  and  bled,  and  died, 
to  redeem  lost  sinners,  and  where  you  received  your 
existence,  and  were  made  an  heir  of  glory.  Its  riches, 
and  honors,  and  pleasures,  which  now  you  too  ardently 
covet ;  and  your  trials,  too,  under  which  you  so  often 
groan  and  repine,  will  all  be  forgotten.  The  inhabitants 
of  heaven  have  no  thoughts  to  bestow  on  these  things. 
To  the  impenitent  and  unbelieving  I  have  made  no 
application  of  our  subject,  and  I  shall  make  none.  We 
leave  it  to  them  to  make  it  for  themselves,  and  close 
with  commending  our  whole  subject  to  God  for  his 
blessing. 


XIV. 

HEAVENLY  TREASURES. 

"  Lay  not  up  for  yourselves  treasures  upon  earth,  where  moth  and  rust 
do  corrupt,  and  where  thieves  break  through  and  steal ;  but  lay  up  for  your- 
selves treasures  in  heaven,  where  neither  moth  nor  rust  doth  corrupt,  and 
where  thieves  do  not  break  through  nor  steal."' — Mattuew  6  :  19,  20. 

The  history  of  mankind  in  general  lias  been  a 
history  of  supreme  devotedness  to  this  world.  The 
limited  period  of  their  earthly  existence,  with  here 
and  there  an  exception,  has  bounded  their  pursuits, 
their  desires,  and  their  hopes.  Striking  and  solemn 
events  have  daily  reminded  them  that  this  world  is 
not  their  final  home,  nor  place  of  long  continuance; 
yet  temporal  things  have  engrossed  and  absorbed  their 
hearts.  Their  cry  has  been,  "  Who  will  show  us  any 
earthly  good  ?"  "  What  shall  we  eat,  and  what  shall  we 
drink,  and  wherewithal  shall  we  be  clothed  ?"  wholly 
forgetful  or  unmindful  of  the  immortality  and  final 
destiny  of  their  souls.  Or,  if  they  ever  send  their 
thoughts  beyond  the  grave,  appalled  at  the  gloom 
with  which  it  is  shrouded,  they  soon  recall  them. 
They  look  forward  to  no  inheritance  in  heaven,  when 
called  to  relinquish  their  possessions  on  earth. 


232  SERMON  XIV. 

Alas,  all  tJievr  treasures  lie  within  the  narrow  circle 
of  this  life !  But  these  must  fiiil  them,  or  they  must 
leave  them.  Nor  will  they  ease  them  of  a  single  pain, 
in  the  hour  of  separation.  This  is  the  folly  which  our 
Saviour  reproves  in  the  former  verse  of  our  text ;  and 
while  he  would  dissuade  from  laying  up  treasures  ex- 
clusively on  the  earth,  or  placing  our  affections  inordi- 
nately upon  them,  he  kindly  directs  to  a  substitute, 
which  secures  an  infinite  remuneration  for  every  sacri- 
fice made  to  obtain  it :  "  Lay  not  up  for  yourselves 
treasures  upon  earth,  where  moth  and  rust  do  corrupt, 
and  where  thieves  break  through  and  steal;  but  lay 
up  for  yourselves  treasures  in  heaven,  where  neither 
moth  nor  rust  doth  corrupt,  and  where  thieves  do  not 
break  through  nor  steal." 

Shall  we  consider  this  a  command,  for  it  comes  with 
all  the  authority  of  the  infinite  God  ? — then  our  obliga- 
tion to  obey  is  obvious.  Shall  we  regard  it  as  good 
advice  merely,  and  it  certainly  comes  from  One  who 
knows  the  value  of  the  soul,  and  what  estimate  to 
place  on  all  worlds  ? — ihen  it  will  be  easy  to  show  that 
to  disregard  it  is  the  deepest  folly,  and  to  observe  and 
follow  it  our  highest  wisdom.  Our  task,  then,  is  an 
easy  one,  for  our  object  will  be  to  show, — 

I.  The  folly  of  the  one  course.     And 

II.  The  wisdom  of  the  other. 

Little  is  required  to  be  said  in  explanation  of  the 
text.  Treasures  on  earth  and  treasures  in  heaven  are 
here  presented  in  contrast ;   and  the  one  or  the  other 


SERMON   XIV.  2j3 

as  an  object  of  supreme  desire.  And  the  proposition 
virtually  is,  that  Ave  make  our  election  of  the  one  or 
the  other  as  a  supreme  good.  To  icldcU  will  we  give 
the  preference?  They  are  here  to  be  regarded  as 
man's  chief  inheritance,  and  the  one  to  the  exclusion 
of  the  other.  They  are  not  necessarily  inconsistent 
with  each  other.  A  man  may  have  much  of  this 
world's  good,  and  yet  have  treasures  in  heaven.  On 
the  ground  of  tliis  compatibility,  our  Saviour  himself 
has  said,  "  Make  to  yourselves  friends  of  the  mammon 
of  unrighteousness,  that  when  ye  fail,  they  may  re- 
ceive you  into  everlasting  habitations."  A  rare  case, 
indeed,  yet  not  impossible ;  for,  with  reference  to  this 
very  point,  the  difficulty  with  which  a  rich  man  shall 
enter  into  the  kingdom  of  heaven,  the  same  Divine 
lips  assure  us  that  "with  God  all  things  are  possible." 
The  subject  being  thus  understood,  I  proceed  to  show : 

I.  The  folly  of  laying  up  treasures,  exclusively,  on 
earth.  And  this  will  appear  from  a  very  few  and 
simple  considerations : 

1 .  From  their  uncertainty.  Earthly  possessions  are 
uncertain  treasures ;  the  history  of  the  world  in  this 
respect  is  a  history  of  constant  changes ;  a  continual 
succession,  as  almost  every  individual  is  concerned,  of 
gains  and  losses,  successes  and  disappointments.  AVhat- 
ever  the  worldly  good  one  may  have  acquired,  he  holds 
it  by  a  most  uncertain  tenure.  Wealth  is  constantly 
changing  hands.  "  Riches  take  to  themselves  wings 
and  fly  away."     The  most  ample  possessions  seldom 


Zd4  SERMON    XIV. 

descend  undiminished,  or  unimpaired,  to  the  third 
generation.  Often  not  even  to  the  second.  Alas,  the 
wealthy  proprietor  himself  is  not  unfrequently  reduced 
to  poverty ;  and  the  splendid  palace  exchanged  for  the 
humblest  cottage ;  the  sumptuous  living  for  the  coarsest 
fare — splendid  equipage  for  a  simple  staff.  Honors  are 
still  more  unstable  and  fleeting.  If  aspirants  succeed, 
their  success  is  usually  a  preparatory  step  to  deeper 
disappointment.  If  they  rise  high,  it  is  often  that 
their  fall  may  be  rendered  but  the  more  conspicuous. 
And  these  remarks  are  equally  applicable  to  every- 
thing of  an  earthly  nature.  Change  and  uncertainty 
are  common  to  them  all. 

2.  Earthly  possessions,  even  were  they  certain  in 
their  continuance,  are  unsatisfying  in  their  very  nature. 
If  it  be  objected  that  none  are  entitled  to  be  heard  on 
this  point,  but  such  as  have  made  the  experiment, 
that  only  the  rich  and  the  honorable  are  competent 
here  to  give  their  testimony,  then  we  will  refer  you 
to  such.  There  once  lived  the  man  whose  judgment  in 
both  these  respects  was  the  result  of  experience ;  and 
whose  judgment  has  been  confirmed  as  a  matter  and 
record  of  revelation.  Solomon  attained  to  and  held 
the  highest  honors  for  forty  years.  Daring  the  same 
period  he  possessed  unbounded  wealth.  While  no  in- 
dividual ever  possessed  more  of  either,  or  of  anything 
which  the  human  heart  ever  coveted,  no  other  indivi- 
dual in  these  respects  ever  experienced  fewer  reverses. 
He  held  all,  both  riches  and  honors,  till  the  hand  of 


SERMON   XIV.  235 

death  tore  liim  from  them.  And  hear  him  pronounce 
bis  judgment.  "Vanity  of  vanities,  all  is  vanity  and 
vexation  of  spirit."  But  Solomon's  testimony  stands 
not  alone.  It  is  sustained  by  the  unanimous  voice,  we 
hazard  nothing  in  saying,  of  all  who  ever  swayed  a 
sceptre,  or  wore  a  crown.  And  to  these,  if  they  would 
utter  the  sincere  convictions  of  their  own  hearts,  we 
might  add  all  who  have  rolled  in  wealth,  or  revelled 
in  luxury,  since  the  world  began.  Let  them  speak 
from  their  thrones,  and  their  palaces,  and  their  ban- 
queting halls,  and  on  this  point  we  should  hear  but 
one  voice.  The  universal  verdict  would  be,  "  Earth 
and  its  treasures  are  unsatisfying^  The  truth  is,  this 
world  was  never  intended  to  afford  a  satisfying  portion 
to  such  a  being  as  man  is.  It  has,  indeed,  its  sources  of 
enjoyment;  and  these  sources  are  numerous  and  rich, 
and  should  awaken  our  liveliest  gratitude  to  the  bene- 
ficent Author  of  them.  But  even  these  are  adapted  to 
his  lower  rather  than  his  higher  nature;  his  animal 
than  his  spiritual  constitution.  Earth  is  too  narrow  in 
its  limits  for  the  range  of  an  immortal  mind ;  too  gross 
in  its  objects,  too  sordid  in  its  pursuits,  to  satisfy  the 
craving  of  the  soul.  If  the}^  were  once  better  adapted 
to  each  other — if  earth  was  once  a  fitter  residence  for 
man,  it  was  not  merely  on  account  of  the  objects  which 
it  contained,  but  the  Divine  glory  and  beauty  which 
they  reflected,  and  the  deep  impress  of  the  holy  image 
of  God  in  man,  which  qualified  him  to  apprehend  and 
appreciate,   and   relish  that  beauty  and  glory.     But 


236  SERMON    XIV. 

both  have  undergone  a  sad  change — especially  man. 
Such  a  change  as  has  brought  the  objects  of  earth  and 
heaven  into  a  wide  contrast,  and  unceasing  conflict, 
and  made  the  pursuits  of  the  one  perilous  to  those  of 
the  other.     But 

3.  The  possessions  of  this  world  must  fail  us,  or  we 
must  be  torn  from  them.  The  connection  must  be 
dissolved.  And  it  is  of  short  and  uncertain  continu- 
ance. Then  were  this  world  eternal,  and  were  it 
all  our  own,  what  would  be  its  value  to  us,  when  we 
are  removed  from  it  ?  What  to  us  were  tried  gold  that 
should  never  tarnish,  and  mines  and  mountains  of 
silver,  which  are  exhaustless,  when  once  we  become 
spirits  in  eternity  ?  "  We  brought  nothing  into  this 
world,  and  it  is  certain  we  can  carry  nothing  out  of 
it."  Even  the  body  which  we  so  much  love,  and  love 
to  cherish,  to  decorate,  and  to  pamper,  and  cling  to  with 
so  much  tenacity,  with  so  strong  a  grasp,  must  be  relin- 
quished, resigned,  and  thrown  aside,  nor  one  of  its 
ornaments,  nor  one  of  its  grace,-^,  natural  or  artificial, 
will  accompany  the  spirit  to  its  i'liture  place  of  resi- 
dence. One  moment  after  death,  they  will  all  be  to 
us  as  though  they  had  never  been ;  or  we  had  no  con- 
nection with  or  knowledge  of  them,  save  only  the 
moral  traces  they  leave  upon  the  soul. 

But  earth  and  its  treasures  are  not  eternal.  They 
will  outlive  us — they  will  abide  after  our  connection 
with  them  shall  have  been  dissolved.  But  they  will 
not  abide  forever.     A  period  is  fixed  to  their  exist- 


SERMON   XIV.  237 

ence.     They  are  not  merely  to  undergo  a  change ;  to 
be   renovated,   have   those    beauties   and   glories   re- 
stored to  them  which  sin  marred,  and  God,  on  man's 
account,  blotted  out;  but  they  are  to  perish ;  be  con- 
sumed and  annihilated,  at  the  second  coming  of  the 
Son  of  God.     "  For  the  day  of  the  Lord  will  come  as 
a  thief  in  the  night,  in  the  which  the  heavens  shall 
pass  away  w^ith  a  great  noise,  and  the  elements  shall 
melt  with  fervent  heat,  the  earth  also,  and  the  works 
that  are  therein,  shall  be  burned  up."     AVe  shall  all  be- 
hold this  grand  catastrophe — the  funeral  of  this  world 
— this  material  universe.     But  it  will  be  with  other 
eyes.     Standing  as  we  then  shall,  either  on  the  battle- 
ments of  heaven,  or  the  verge  of  hell,  and  beholding 
this  world  on  fire,  what  folly  can  exceed  that  of  hav- 
ing made  the  treasures  of  this  world  the  object  of 
supreme  pursuit  or  desire  !  the  folly  of  having  taxed 
every   energy   and    directed    every   effort   to   gather 
earthly  treasures,  to  the  exclusion  of  a  heavenly  in- 
heritance !     And  when  bereft  of  all,  the  once  devoted 
worldling  is  still  an  immortal  unsatisfied  being.     Nor 
will  it  then  be  as  is  now  sometimes  the  case,  that  the 
recollection  and  review  of  past  success  and  eminence 
will  afibrd  satisfaction.     For  men  may  fall  from  the 
very   summit   of  honor,   may   sink   from   wealth   to 
poverty,  and  after  the  first  moments  of  disappoint- 
ment and  mortification,  still  derive  satisfaction  from  a 
recollection   of  their  former   greatness.      How   often 
have  we  witnessed  the  sparkling  of  joy,  the  proud 


238  SERMON   XIV. 

self-complacency  of  the  now  reduced  and  impover- 
ished man,  while  recounting  his  former  wealth,  or 
recalling  the  honors  which  once  clustered  around  his 
brow,  but  which  have  faded  and  fallen.  But  not  so 
hereafter.  Crowns,  and  sceptres,  and  riches,  though 
worn,  and  wielded,  and  enjoyed,  down  to  the  last 
moment  of  life,  will  then  be  regarded  as  very  little 
things — the  mere  toys  of  kings  and  misers :  yes,  and 
infinitely  worse  than  such;  for  while  they  were  the 
objects  of  supreme  regard,  they  cheated  the  immortal 
soul  of  its  once  attainable  eternal  inheritance.  Nor 
are  these  negative  qualities  all.  For  we  remark  on 
this  topic. 

Once  more.  That  supreme  devotedness  to  earthly 
treasures  disqualifies  for  a  heavenly  inheritance.  It 
perverts  all  the  powers  of  the  soul,  and  gives  a  dis- 
taste for  all  the  objects  and  employments  which 
heaven  affords.  It  is  entirely  inconsistent  \vith  the 
exercise  and  practice  of  holiness.  This  is  in  accord- 
ance with  the  experience  and  oft-repeated  declarations 
of  Christians.  For  Christians  often  suffer  the  world 
to  exert  a  supreme  control  and  influence  over  them. 
Then  it  is  that  their  spiritual  comfort  is  destroyed. 
Then  it  is  that  they  forget  God,  cast  off  fear,  and 
restrain  prayer,  and  neglect  other  important  duties,  or 
preserve  the  mere  form,  while  they  feel  not  the  power 
of  godliness.  Their  affections  become  alienated  from 
God,  and  diverted  from  spiritual  and  heavenly 
objects.     They  lose  sight  of  their  high  and  holy  dis- 


SERMON    XIV.  239 

tinction.  And  their  conversation  is,  of  course,  Avith- 
drawn  from  heaven.  Christians  have  always  found 
the  world  to  be  their  greatest  enemy.  And  this  is 
agreeable  to  the  reiterated  declarations  of  God's  word. 
Against  nothing  did  our  Saviour  utter  more  frequent 
or  solemn  cautions  than  against  the  influence  of  the 
world.  Hear  him :  "  The  cares  of  this  world,  and  the 
deceitfulness  of  riches,  and  the  lust  of  other  things, 
entering  in,  choke  the  word,  and  it  becometh  un- 
fruitful." The  world  assails  every  source,  and  ad- 
dresses itself,  in  some  form  of  temptation  or  other,  to 
every  remaining  corruption  of  the  Christian's  heart. 
Whenever  it  gains  the  ascendency,  grace  dies.  "The 
lust  of  the  eye,  and  the  pride  of  life  is  not  of  the 
Father,  but  of  the  world."  But  if  this  be  its  deaden- 
ing influence  over  the  Christian,  if  it  ever  bring  the' 
child  of  God  so  far  under  its  control,  as  utterly  to 
suppress,  for  the  time,  the  operations  of  grace,  and 
draw  ofi"  his  heart  from  God,  and  duty,  and  holiness, 
and  heaven,  what  must  be  its  influence  over  the  sin- 
ner, with  whom  it  is  not  merely  supreme  at  times, 
but  supreme  at  all  times  ? — the  sinner,  who  knows  no 
other  good  ? — who  seeks  no  other  good  ?  wdio  desires 
no  other  good  ?  All  whose  treasures,  and,  of  course, 
his  affections,  are  laid  up,  and  centred  here  ?  "  For 
where  a  man's  treasure  is,  there  will  his  heart  be 
also."  What  feeling,  what  qualification  has  such  a 
man  for  a  state  of  holiness — for  a  heavenly  inherit- 
ance ?     We  appeal  to  the  candid  sinner  himself.     We 


<^ 


240  SERMON    XIV. 

ask  the  worldling,  if  every  object  and  every  employ- 
ment of  heaven,  so  far  as  he  has  any  just,  speculative 
views  of  that  world,  is  not  repulsive  ?  How  can  it  be 
otherwise  ?  Our  Saviour  tells  us  that  the  supreme 
love  of  Mammon  involves  the  hatred  of  God;  that 
service  to  the  one,  is  rebellion  against  the  other. 
Could,  then,  the  devotee  of  Mammon  be  happy  in  the 
presence  of  an  unloved — yea,  hated  God  ?  Could 
the  uninterrupted  and  supreme  love  and  service  of 
the  world,  be  a  qualification  for  the  ceaseless  and 
ardent  service  of  Jehovah  ?  No  sinner  believes  this. 
Every  reflecting  sinner  admits  the  necessity  of  a  change. 
Either  earth  is  now  a  fair  type  of  heaven,  or  the 
heart  must  be  changed  in  order  to  enjoy  heaven; 
the  former  he  does  not  believe ;  the  latter,  however 
much  he  may  dislil^e,  he  cannot  disbelieve.  These 
few  plain  and  simple  considerations  are  sufficient  to 
prove  the  truth  of  our  first  position  :  that  it  is  folly, 
and  even  madness,  in  an  immortal  being,  to  lay  up 
treasures,  exclusively,  on  earth,  or  to  regard  them  as 
an  object  of  supreme  desire ;  uncertain,  unsatisfying, 
perishable  even  with  the  using,  they  must  ultimately 
fail  us,  or  we  be  torn  away  from  them — will,  at  a  future 
fixed  period,  be  blotted  from  existence,  and  utterly  dis- 
qualify for  the  enjoj-ment  of  a  heavenly  inheritance. 
0,  if  this  be  not  folly,  tell  us  where  folly  can  be 
found  !     We  proceed, 

II.  To  show  the  wisdom  of  laying  up  treasures  in 
heaven. 


SERMOxV    XIV.  241 

If  it  be  asked,  what  constitute  these  treasures,  as 
here  possessed  ?  we  answer,  Whatever  prepares  the 
soul  for  future  and  eternal  happiness.  They  embrace 
that  knowledge  and  love  of  God,  and  those  exercises 
and  acts  of  holiness,  which  adapt  the  moral  character 
to  the  state  and  employments  of  heaven.  Of  what  the 
eternal  inheritance  of  the  saints  is  in  all  its  richness 
and  fulness,  as  actually  possessed  by  the  glorified,  we 
here  indeed  know,  and  can  know,  but  little.  Who 
can  tell  us  what  it  is  to  be  an  heir  of  God  and  a  joint 
heir  with  Christ.  "  For  eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man 
the  things  which  God  hath  prepared  for  them  that 
love  him."  But  we  know  something  of  their  nature 
and  properties  ;  and  remark, 

1.  That  they  are    imperishable,    "where    neither 
moth  nor  rust  doth  corrupt."     If  then  we  speak  of 
wealth,  the  treasures  of  heaven  are  "durable  riches." 
If  of  dainties  which  nourish  and  never  cloy,  they  are 
"  meat  which  endureth  unto  eternal  life ;"  living  bread 
and  living  waters,  which  issue  from  the  throne  of  the 
Most  High.      If  of  honors,  they  are  crowns  which 
never  tarnish  :  the  honor  of  descent  from  God,  and  of 
being  kings  and  priests  unto  God,  yea  the  honor  of 
sitting   with   Christ   on    a   throne   of   glory.      If  of 
pleasures,  "at  God's  right  hand  are  pleasures  forever- 
more."      In  a  word,   "an  inheritance  incorruptible, 
iindefiled,  and  which  fadeth  not  away,  eternal  ift  the 
heavens."     If  then  the  stamp  of  immortality  on  that 

16 


242  SERMON    XIV. 

which  is  supremely  excellent  in  itself,  is  a  considera- 
tion of  weight,  the  wisdom  of  laying  up  treasures  in 
heaven  is  apparent. 

2.  The  treasures  of  heaven  are  not  only  imperishable 
in  their  nature,  but  they  are  laid  up  in  a  place  of 
perfect  security.  "  Where  thieves  do  not  break 
through  nor  steal."  Into  heaven  none  but  the  per- 
fectly holy  enter.  Of  course  there  will  be  none  to 
despoil  the  saint  of  his  treasures.  There  is  no  wicked 
hand  to  purloin,  nor  defile  with  its  polluting  touch. 
Its  gates  are  barred  by  an  omnipotent  hand. 

3.  Saints  in  heaven  will  not,  for  a  moment,  be 
separated  from  their  inheritance.  They  cannot  alienate 
their  possessions;  they  cannot  be  deprived  of  them. 
Sin  only  could  produce  a  separation.  But  God  has 
confirmed  them  in  holiness.  There  will  be  no  sus- 
pension, no  diminution  of  their  enjoyment.  "  There 
shall  be  no  night  there,  and  they  need  no  candle, 
neither  light  of  the  sun,  for  the  Lord  God  giveth  them 
light,  and  they  shall  reign  forever  and  ever." 

4.  The  treasures  of  heaven  are  adapted  to  man's 
better  part,  to  the  immortal  soul ;  and  that  soul  bear- 
ing the  restored,  perfect  image  of  God.  As  the  soul  is 
more  valued  than  the  body,  so  the  treasures  of  heaven 
are  more  valuable  than  those  of  earth.  The  latter, 
unless  wholly  consecrated  to  God,  can  only  feed  the 
appetite,  delight  the  senses,  pamper  the  body,  in- 
flate'the  pride,  and  please  the  fancy.  But  while  the 
soul  may  be  miserably  poor,  in  the  midst  of  the  richest 


SERMON    XIV.  243 

profusion  of  earthly  good,  <and  th.at  which  is  nourish- 
ment to  the  body,  prove  fatal  poison  to  the  soul,  the 
saint  carries  none  of  these  attributes  of  his  carnal 
nature  with  him  to  heaven.  "Flesh  and  blood  cannot 
inherit  the  kingdom  of  God."  "  This  corruptible  must 
put  on  incorruption,  and  this  mortal  must  put  on  im- 
mortality." The  happiness  of  heaven  will  eminently 
consist  in  the  knowledge  and  love  of  God.  And  for 
new  attainments  and  degrees  in  these,  the  glorified 
spirit  will  be  perfectly  fitted.  These  constitute  the 
highest  happiness  of  Christians,  in  the  present  imper- 
fect state.  To  know  God  here,  limited  as  that  know- 
ledge is,  is  the  beginning  of  eternal  life.  "  This  is 
life  eternal,  that  they  might  know  thee,  the  only  true 
God,  and  Jesus  Christ,  whom  thou  has  sent."  God  has 
made  but  limited  discoveries  or  revelations  of  himself 
to  his  creatures,  in  this  world.  Enough  only  to 
awaken  the  strongest  desire  to  know  him  more  per- 
fectly. Nor  could  mortals  endure  a  sight  of  him  in 
his  heavenly  glory.  Mortal  eyes  are  too  feeble  to 
behold  the  glory  of  God  and  the  splendor  of  heaven. 
For  this  they  must  receive  spiritual  bodies ;  to  see  as 
they  are  seen,  the  saints  must  have  other  eyes  than 
those  of  sense.  "  There  are  celestial  bodies  and  bodies 
terrestrial.  But  the  glory  of  the  celestial  is  one,  and 
the  glory  of  the  terrestrial  is  another  j" -perfectly  and 
infinitely  different. 

Once   more.     While    the    treasures   of  heaven    are 
adapted  to  the  nature  of  the  soul,  they  are  adequate 


244  SERMOX    XIV. 

to  its  enlarged  and  constantly  enlarging  capacities  and 
desires. 

Progression  is  essential  to  continued  happiness.  Mere 
repetition  will  tire,  will  cloy.  At  least,  this  is  true  so 
far  as  we  can  judge  from  what  we  now  know  of  the 
principles  of  human  nature.  I  know  not  why  this 
should  not  be  true  of  spiritual  enjoyments.  It  seems 
to  be  a  law  of  our  spiritual  nature,  equally  operative 
in  an  embodied  and  a  disembodied  state,  and  which  no 
sanctifying  power  of  Divine  grace  can  annul  or  affect. 
In  regard  to  spiritual  enjoyment,  the  soul  is  not  at  all 
dependent  on  the  body.  When  Paul  was  caught  up 
to  the  third  heavens,  his  discoveries  filled  him  with 
inexpressible  ecstasy ;  yet,  he  tells  us,  whether  he  was 
in  the  body  or  out  of  the  body,  he  could  not  say.  We 
are  not,  therefore,  necessarily  to  infer  that  even  in  that 
hour  of  high  and  ineffable  enjoyment,  his  soul  actually 
left  the  body  for  a  single  moment.  And  we  have  often 
had  proof  that  the  exercises  of  the  mental  faculties  de- 
pend not  at  all  on  the  state  of  the  body.  Thousands 
of  Christians,  on  the  dying  bed,  have  had  the  most  en- 
larged conceptions  of  Divine  things,  and  experienced 
enjoyment  altogether  new  to  them,  even  when  all  the 
functions  of  the  body  had  ceased. 

We  adduce  these  cases  to  show,  that  in  regard  to 
the  happiness  of  the  soul,  it  is  safe  and  legitimate  to 
argue  from  the  present  to  the  future ;  and  if  so,  gradual 
increase,  constant  advancement,  is  essential  to  eternal 
perfect  happiness.      The  notions  which  some  seem  to 


SERMON   XIV.  245 

entertain  of  the  heavenly  state  are,  to  me  at  least,  en- 
tirely inconsistent  with  a  state  of  perfect  happiness ; 
for  many  appear  to  imagine  that  the  capacities  of  the 
soul,  on  its  entrance  into  heaven,  are  enlarged  to  their 
utmost  extent,  never  afterwards,  during  the  cease- 
less ages  of  eternity,  to  he  surpassed ;  that  the  capacity 
of  an  infant  spirit  is  not  outmeasured  by  that  of  the 
most  mature  saint,  or  even  seraph ;  and,  of  course,  that 
there  is  no  progression,  no  increase,  no  advancement, 
from  glory  to  glory ;  that  the  sum  of  enjoyment  is  as 
great  the  first  moment  as  at  any  subsequent  lapse  of 
ages.  This,  to  me,  is  inconsistent  with  all  rational 
views  of  a  state  of  perfect  bliss.  It  is  contrary  to  all 
the  analogies  to  which  we  have  referred,  and,  in  my 
judgment,  to  the  very  nature  of  the  soul,  and  to  all 
the  known  laws  by  which  the  human  mind  is  regu- 
lated. On  the  contrary,  therefore,  we  believe  that 
heaven  is  a  place  and  state  of  eternal  advancement ; 
that  the  faculties  of  the  soul  will,  by  new  acquisitions 
of  knowledge,  be  gradually  but  rapidly  expanding;  and 
that,  consequently,  the  sum  of  its  happiness  will  be 
eternally  swelling.  And  our  present  argument  is,  that 
the  holy  and  immense  treasures  of  heaven  are  adapted 
in  their  nature,  and  adequate  in  their  amount,  to  all 
the  enlarged  and  eternally  enlarging  capacities  and 
desires  of  the  immortal  soul.  These  treasures  are  ex- 
haustless ;  they  centre  in,  they  proceed  from,  the  in- 
finite God.  0,  what  a  state,  my  brethren,  must  that 
be,  where  the  infinite  Jehovah  is  constantly  unfolding 


246  SERMON    XIV. 

new  glories;  where  the  soul  is  no  less  constantly 
making  new  discoveries,  is  filled  with  new  wonders, 
and  drinking  in  new  pleasures !  To  what  a  degree  of 
dignity,  of  knowledge,  of  bliss,  and  glory,  will  every 
soul  that  enters  heaven  attain  ! 

Look,  look  upon  that  little  infant — just  now  strug- 
gling into  life,  and  now  struggling  in  the  last  agonies 
of  death  !  Its  lately  inspired  soul  is  worth  ten  thou- 
sand worlds  like  this.  It  bears  the  stamp  of  a  price- 
less value.  In  the  mysteries  of  Divine  Providence,  it 
breaks  away  from  its  little  frail  tenement,  to  shine, 
with  powers  enlarged,  in  glory.  This,  on  its  very  en- 
trance into  heaven !  Yet  this  is  its  first  degree — the 
incipient  step  to  endless  advancement  in  knowledge 
and  in  bliss.  Think  of  it,  ye  bereaved,  mourning  pa- 
rents, for  you  know  how  to  appreciate  the  delightful 
thought ;  ye  who  have  followed  the  little  lump  of  clay 
it  left  for  you  to  bedew  with  your  tears,  and  deposit  in 
the  dust,  think  that  while  you  were  performing  those 
offices  of  tender,  bleeding  affection,  how  its  spirit 
mounted  aloft!  What  new  wonders  it  had  already 
traced  in  the  infinite  Godhead ;  to  what  new  degrees 
of  knowledge  and  happiness  it  had  attained,  even  be- 
fore the  removal  of  its  precious  remains  to  the  land  of 
silence ; — yes,  even  while  it  lay  encoflfined  in  the  dying 
chamber,  or  enwrapt  in  the  winding-sheet,  or  scarcely 
cold  in  the  embrace  of  death ! 

Think  of  it,  weeping  parents,  of  an  infant  spirit  gone 
to  heaven  before  you,  and  hushed  be  your  sighs,  and 


SERMON    XIV.  247 

wipe  away  your  tears !  However  limited  its  faculties 
here  were,  they  are  destined  to  surpass  what  those  of 
Gabriel  now  are.  Nor  will  they  ever  reach  a  bound, 
either  in  knowledge  or  bliss,  they  will  not  pass. 

0,  what  an  infinite  value,  then,  is  enstamped  on  the 
immortal  soul !  And,  my  hearers,  each  of  us  has  such 
a  soul ;  and  it  may  be  saved.  It  is  destined  to  exist 
forever ;  and  it  may  exist  in  the  ever-increasing  enjoy- 
ment of  eternal  glory.  What  a  prize,  then,  is  placed 
before  us  !  How  worthy  of  every  effort  to  secure  it ! 
What  sacrifice  too  great  to  obtain  it ! 

And  now,  let  me  ask  in  conclusion,  shall  the  absorb- 
ing cares,  the  eager  pursuits  of  this  world  prevent 
securing  all  this  infinite  and  eternal  good  ?  A  world 
which  is  to  be  forever  blotted  from  existence.  Shall 
the  small  pittance  of  it,  either  of  honors,  or  riches,  or 
pleasures,  which  a  few  years  at  longest,  of  supreme 
and  successful  devotedness  to  it  may  secure — -pret-e^i^  ? 
Who  of  you  will  be  guilty  of  such  folly  and  madness, 
as  to  place  that  miserable  pittance  in  successful 
competition  with  the  honors,  the  riches,  the  splendors, 
the  ineffable  and  unfading  glories  of  heaven  ?  Alas, 
the  collected  crowns,  and  diadems,  and  sceptres,  and 
revenues  of  kingdoms,  what  are  they !  Yea,  and  ten 
thousand  worlds  like  this ;  or  as  many,  and  as  rich, 
and  as  beautiful,  as  Omnipotence  itself  could  bring 
into  being,  but  under  the  decree  of  final  annihilation, 
what  were  they  !  If  they  stood  between  you  and  heaven, 
their  sacrifice  were  infinite  wisdom.     Who  would  re- 


248  SERMON   XIV. 

gret  it,  as  he  gazed  on  a  world  on  fire — himself  secure 
in  heaven?  And  yet,  for  what  trifles  are  countless 
millions  of  our  race  bartering  away  that  heaven  !  Bar- 
tering, in  the  sense  that  heaven  is  attainable — barter- 
ing it  for  a  few  baubles !  a  few  gilded  toys  !  a  little 
glittering  dust!  a  puff  of  human  praise  !  a  short  round 
of  giddy  and  sordid  pleasures  ! 

And  are  these  little  and  transient  possessions,  these 
momentary  pleasures,  the  terms  on  which  they  make 
the  sacrifice  ?  And  when  all  these  are  over  and  gone 
forever,  is  the  mere  recollection  of  the  short-lived  pos- 
session to  be  the  remuneration  for  a  heaven  lost !  Ay, 
and  the  boon  for  a  hell  secured  ! 

We  object  to  no  man's  possession  of  all  that  he  can 
honestly  acquire  of  this  world's  treasures — reminding 
him  of  the  claims  which  God  and  benevolence  have 
upon  it.  But  that  is  dishonestly  acquired,  be  it 
much  or  be  it  little,  which  robs  the  soul  of  salvation; 
the  poor  man  who  yields  to  the  absorbing  influence  of 
the  world,  is  as  certainly  lost  as  the  rich  man. 

But  we  have  done.  I  have  feebly  placed  the 
treasures  of  earth  and  heaven  in  contrast  before  you. 
If  we  will  prefer  the  former,  it  is  with  a  full  know- 
ledge of  the  consequences.  The  folly,  the  guilt,  and 
the  ruin  which  follow  are  all  our  own,  and  of  our  own 
procuring,  while  God  is  clear,  and  will  be  glorified  in 
our  eternal  destruction. 


XV. 

ANALOGY  BETWEEN  THE 

ISRAELITES'   JOURNEY    TO   CANAAN,    AND 
THE  CHRISTIAN'S  JOURNEY  TO  HEAVEN. 

"They  wandered  in  the  wilderness  in  a  solitai-y  way:  they  found  no  city 
to  dwell  in ;  hungry  and  thirsty  their  soul  fainted  in  them.  Then  they 
cried  unto  the  Lord  in  their  trouble,  and  he  delivered  them  out  of  their  dis- 
tresses. And  he  led  them  forth  by  the  right  way,  that  they  might  go  to  a 
city  of  habitation." — Psalm  107  :  4-7. 

In  this  passage  the  Psahnist  alludes  to  the  journey- 
ings  of  the  Israelites  from  Egypt  to  Canaan.  The  dis- 
tance between  the  place  of  their  departure  and  that  of 
their  destination  was  very  short.  But  they  were 
forty  years  in  accomplishing  their  journey.  They 
wandered  in  the  wilderness.  Their  course  was  ex- 
ceedingly erratic,  solitary,  difficult,  and  arduous.  They 
often  murmured,  and  were  thrown  into  perplexities 
and  distresses.  They  often  sought  to  return  to  the 
country  which  they  had  left,  resuming  the  practices 
and  customs  which  they  had  professed  most  solemnly 
to  renounce  and  abandon.  But  their  way  was  hedged 
up,  and  they  were  plunged  into  new  difficulties  and 
trials.  Sometimes  they  appeared  desirous  of  settling 
down  short  of  the  country  of  their  destined  rest.     But 


250  SERMON  xy. 

they  found  no  city  to  dwell  in.  They  were  left  to  the 
pains  of  hunger  and  thirst,  and  their  soul  fainted  in 
them.  But  their  distresses,  though  the  consequence 
of  their  iniquities,  were  not  visited  upon  them,  merely 
as  a  punishment,  but  as  disciplhiari/  and  as  correc- 
tives. God  had  only  their  best  good  in  view.  He 
thereby  showed  them  the  sin  and  folly  of  self-depend- 
ence and  distrust  of  his  wisdom  and  goodness,  and 
how  soon  and  certainly  they  would  be  destroyed  if 
left  to  their  own  control  and  guidance.  Hence,  in 
their  troubles,  they  cried  unto  the  Lord  ;  and  he  mer- 
cifully heard  them,  and  delivered  them  out  of  their  dis- 
tresses, and  led  them  forth  by  the  right  way,  that  they 
might  go  to  a  city  of  habitation ;  a  place  of  permanent 
abode  and  rest  and  blessings,  which  God  had  prepared 
for  them. 

These  remarks  are  a  mere  commentary  on  the  text, 
which  furnishes  a  history  of  the  main  points  of  the 
forty  years'  experience  of  the  Israelites  in  the  wilder- 
ness, from  Egypt  to  Canaan.  And  what  Christian  can 
fail  to  see  how  close  and  striking  the  points  of  coinci- 
dence between  their  experience  and  that  of  the  people 
of  God  now,  and  in  every  generation,  in  his  dealings  to- 
wards them,  and  their  course  from  this  world  to  the  king- 
dom of  heaven,  the  place  which  God  has  prepared  for 
their  eternal  abode !  Inspired  writers  themselves  have 
often  referred  to  the  one,  to  illustrate  the  other.  A 
principal  reason  for  this  is,  that  true  religion  is  emi- 
nently practical.     While  it  is  founded  on  those  great 


SERMON   XV.  251 

principles  which  are  laid,  and  which  produce  a  renovat- 
ing effect  on  the  heart,  they  are  designed  to  exert  a  con- 
trolling influence  over  the  life.  It  does  not  consist  in 
a  system  of  doctrines,  to  be  believed  only ;  in  a  creed, 
however  correct.  Such  a  system  or  creed  is,  indeed, 
necessary — is  absolutely  essential,  whether  in  a  formal 
manner  expressed  or  not.  No  man's  conduct  is  likely 
to  be  better  than  his  belief,  nor  will  be  correct  in  the 
belief  of  essentially  erroneous  sentiments.  Correct 
evangelical  views  of  Divine  truth,  however,  will  be  in- 
volved in  the  course  which  I  have  prescribed  to  myself 
in  the  remarks  to  be  submitted. 

My  object  will  be  to  trace  the  parallel,  or  points  of 
agreement  between  the  two  courses  which  we  have 
intimated. 

I.  As  the  Israelites  took  their  departure  from  a 
land  of  bondage,  so  have  Christians  come  out  from 
the  world,  a  state,  though  of  a  dijBferent  kind,  yet  one 
of  no  less  severe  bondage.  No  bondage  is  worse  than 
bondage  to  sin.  It  is  the  bondage  of  man's  immortal 
part, — bondage  of  the  soul.  It  is  the  being  led  cap- 
tive to  the  will  of  the  great  adversary  of  God  and  of 
man,  of  the  glory  of  the  one,  and  the  highest  interests 
of  the  other.  Sin  has  blighted  a  world,  which  origin- 
ally reflected  only  the  glorious  perfections  of  its 
Maker;  has  changed  its  whole  aspect;  turned  all  its 
loveliness,  not  indeed  into  physical  deformity,  but 
into  objects  and  sources  of  temptation,  which  subjects 
the  soul  to  the  worst  kind  of  servitude, — to  moral 


252  SERMON   XV. 

deformity  and  endless  ruin.  On  its  account,  God 
cursed  the  very  ground.  And  what  was  originally 
created  for  an  abode  of  the  purest  freedom  and  happi- 
ness, became  a  thorny  wilderness — a  world  of  sickness, 
sorrow,  pain,  and  death.  Provision  has  indeed  been 
made  for  man's  redemption  from  such  a  state ;  ample 
atonement  for  his  sin  has  been  made,  by  the  greatest 
sacrifice  which  heaven  itself  could  furnish ;  and  there 
are  yet  to  be  new  heavens  and  a  new  earth  wherein 
dwelleth  righteousness ;  and  to  this  high  and  happy 
destiny  those  will  be  exalted  who  here  bear  God's  re- 
stored moral  image.  Hence  the  command,  "  Come 
out  from  the  world,  and  be  ye  separate."  Break 
aw^ay  from  this  bondage  to  sin.  Renounce  the  prin- 
ciples, customs,  and  fashions  of  this  world.  And 
true  Christians  have  obeyed  this  Divine  injunction. 
They  have  been  liberated  from  this  bondage,  and  set 
their  faces  towards  the  heavenly  Canaan.  This  is  no 
less  a  reality  to  them  than  the  Exodus  was  to  the 
children  of  Israel.  They  have  themselves  viewed  it 
as  a  step  of  no  less  importance — of  the  highest  impor- 
tance. They  have  equally  professed  to  turn  their 
faces  from  all  the  tempting  objects,  and  all  the  crush- 
ing restraints,  and  cruel  servitude  of  their  former  foes, 
and  their  former  experience.  They  commenced,  too, 
their  course  with  like  resolutions  to  persevere  in  it  to 
the  end. 

In  the  commencement  of  their  respective  courses, 
there   is   a   fact   of  deep   solemnity,  which  publicly 


SERMOX    XV.  2-")3 

marked  their  fir.st  step,  which  ought  not  to  pass  un- 
noticed. That  first  step  with  both  was  taken  under 
all  the  solemnities  of  a  special  Divine  ordinance,  both 
designed  to  direct  the  mind  and  the  eye  of  faith  to 
the  same  object,  and  both  solemnly  binding  to  the 
same  glorious  Being.  With  the  one,  it  was  the  Pass- 
over— with  the  other,  the  Sacramental  Supper.  Both 
had  special  regard  to  Christ,  the  Messiah.  With  the 
one,  as  yet  to  come.  With  the  other,  as  already 
come.  The  look  was  only  in  different  directions,  but 
it  was  to  the  same  object.  Under  thesp  solemnities, 
they  both  set  their  faces  towards  Canaan,  and  that 
infinitely  better  world,  of  which  Canaan  was  but  a 
type ;  and  probably  felt,  as  they  then  resolved,  that 
their  course  would  always  be  onward.  For,  without 
such  a  purpose  and  feeling,  with  proper  dependence 
on  Divine  grace,  the  evidence  would  be  wanting  of 
even  sincerity  in  the  profession  which  is  made,' if  even 
this  were  all.     But 

II.  There  is  another  and  sadder  point  of  coincidence 
between  those  Israelites  and  Christians  generally. 

The  former  soon  began  to  wander.  Scarcely  had 
they  reached  their  first  station  or  encampment  at  the 
edge  of  the  wilderness,  before  their  murmurings  com- 
menced. On  the  very  first  appearance  of  danger,  they 
desponded,  their  faith  failed,  and  they  said  to  Moses, 
"  Because  there  were  no  graves  in  Egypt,  hast  thou 
taken  us  away  to  die  in  the  wilderness  ?  Wherefore 
hast  thou  dealt  thus  with  us,  to  carry  us  forth  out  of 


254  SERMON    XV. 

Egypt  ?  It  had  been  better  for  us  to  have  served  the 
Egyptians,  than  that  we  should  die  in  the  wilderness." 
And  notwithstanding  a  signal  act  of  Providence  in 
their  behalf,  they  had  scarcely  sung  their  first  song  of 
triumph  over  their  enemies,  when  they  again  gave 
proofs  of  sad  defection.  The  faithfulness  and  goodness 
of  God  so  soon  lost  all  their  influence  over  them. 

It  is  indeed  true,  that  the  parallel  between  them 
and  Christians  generally  does  not  hold,  in  all  these 
points  of  view ;  it  is  to  be  borne  in  mind,  that  they 
were  not  all  Israel  that  were  of  Israel.  Probably  few 
of  them  had  real  faith,  while  the  chief  objects  at  which 
they  looked,  and  by  which  they  were  influenced,  were 
temporal  blessings.  In  these  particulars,  the  points 
of  agreement  would  be  seen  only  between  them  and 
hypocrites,  or  the  self-deceived ;  yet  their  conduct  can- 
not fail  to  remind  us  of  a  lamentable  fact,  scarcely 
less  common  and  censurable,  viz.,  the  readiness  with 
which  Christians,  true  converts,  leave  their  first  love, 
the  influence  which  the  world  exerts  over  them,  their 
return  to  practices  which  they  once,  and  very  properly, 
regarded  as  inconsistent  with  Christian  character  and 
the  Christian  profession.  There  may  be  an  abatement 
of  the  mere  ardor  or  fervor  of  love  where  real  love  is 
not  diminished,  but  in  fact  has  become  a  steadier  and 
firmer  principle  of  Christian  action  or  conduct.  This 
is  seen  in  many  a  growing  Christian,  in  many  a  mature 
Christian,  compared  with  his  appearance  at  and  soon 
after  the  period  of  his  conversion.     There   are   also 


SERMON    XV.  255 

numerous  instances  where  what  at  first  had  the  ap- 
pearance of  ardent  love  was  only  the  excitement  of 
animal  feelings.  This  of  course  will  soon  subside ;  but 
unhappily,  too  many  such  are  unwisely  and  incautiously 
received  into  the  Church,  often  to  their  own  great 
injury  and  injury  of  the  Church.  But  abating  both 
these  classes,  it  is  too  true,  generally,  that  real 
Christians  are  often  found  in  a  state  of  sad  declension. 
Like  the  Israelites,  many  of  whom  we  have  reason  to 
believe  were  truly  pious,  they  wander  in  a  solitary 
way ;  not  merely  an  unfrequented  way,  but  a  discon- 
solate way,  and  which  affords  no  comfort  or  real  en- 
joyment. It  has  particular  respect  to  the  state  of  the 
mind.  And  how  perfectly  descriptive  is  this  of  the 
true  Christian,  when  fallen  into  a  state  of  declension. 
He  may  not  neglect  the  observance  of  the  external 
duties  of  religion.  But  they  are  performed  in  a  list- 
less, cold,  and  formal  manner.  Prayer  is  lip-service, 
rather  than  that  of  the  heart.  Nor  is  it  unlikely, 
that  in  such  a  state,  even  external  duties  are  often 
omitted.  It  is  not  that  the  mind  itself  is  less  occupied, 
but  too  much  engrossed  with  other  things.  And  when 
the  hours  of  reflection  come,  as  come  they  will  to  a 
real,  but  delinquent  child  of  God,  I  need  not  say, 
there  can  be  little  or  no  enjoyment,  and  that  the  way 
of  such  a  man  is  solitary,  gloomy,  sad,  cheerless. 

III.  There  is  a  more  lamentable  point  of  coincidence, 
though  but  an  advanced  stage  of  delinquency  to  that 
just  considered.     The  Israelites  often  looked  back  to 


256  SERMON   XV. 

the  country  which  they  had  left  with  strong  desire  to 
return  to  it,  though,  at  the  time  of  their  departure, 
they  rejoiced  to  turn  their  backs  upon  it  forever. 
And  though  not  permitted  to  do  that,  they  wished  to 
settle  down  in  a  city  short  of  the  place  of  their  desti- 
nation. This  was  not  merely  as  a  place  of  residence ; 
but  implied  a  desire  of  those  practices,  customs,  and 
enjoyments  of  a  worldly  nature,  which  they  had  on 
their  departure  renounced ;  and  though  they  found  no 
such  place  to  dwell  in,  yet  it  showed  the  worldly  state 
of  their  minds  and  hearts.  How  like  the  same  is  the 
course  of  multitudes,  perhaps  at  times,  of  most  Chris- 
tians !  The  particular  objects  may  not  be  the  same  ; 
yet  there  is  the  same  disregard  of  God's  authority  and 
of  their  own  vows ;  the  same  selfishness,  which  is  the 
source  and  essence  of  all  sin.  When  they  come  out 
from  the  world,  and  by  profession,  publicly  separate 
themselves  from  the  world,  it  is  w^ith  a  strong  purpose 
and  resolve  to  return  no  more  to  its  sinful  practices. 

But  soon  their  firmness  is  shaken.  Their  desires 
and  purposes  are  not  dismissed  at  once,  but  only 
relaxed.  They  commence  a  compromise  with  their 
consciences.  At  length  they  yield  some  important 
point,  with  scarcely  a  suspicion  that  they  have  made 
any  sacrifice  of  religious  principle,  or  that  they  have 
entered  on  forbidden  ground.  Or,  should  such  a  sus- 
picion arise,  some  excuse  or  palliation  is  ready  at 
hand.  Like  the  Israelites  in  the  last  stage  of  their 
rebellion  against  God,  they  have  not  actually  molten 


SER>fON    XV.  2ol 

or  formed  an  image  before  wliicli  to  fall  down  and 
worship,  saying,  "These  are  our  gods;"  but  they 
have  their  idols.  Mammon,  which  embraces  every- 
thing but  the  true  God,  has  supplanted  him  in  the 
affections  of  their  hearts.  Their  cares  multiply,  and 
become  more  pressing  in  their  demands,  and  of  course 
more  absorbing.  Religious  duties  are  crowded  out  of 
their  place  :  God's  word,  less  frequently  and  less  care- 
fully read,  or  wholly  deferred  to  the  leisure  of  the 
Sabbath.  The  closet  for  secret  jDrayer  and  commu- 
nion wilh  him  who  seeth  in  secret,  is  less  often  visited. 
The  family  altar,  if  ever  erected,  is  prostrated  :  God's 
holy  day  less  strictly  observed,  one  of  the  most  deci- 
sive marks  of  a  church  in  declension. 

If  the  express,  authoritative  command  of  God  to 
keep  holy  the  Sabbath  day  is  not  strictly  observed, 
we  may  rest  assured,  there  is  little  else  which  God 
approves  or  accepts.  And  that  command,  let  it  be 
borne  in  mind,  is  not  violated  only  by  the  transaction 
of  the  ordinary  business  of  the  world,  or  making  ar- 
rangements for  it,  or  by  journeying ;  but  no  less  so 
by  social  visits ;  by  walks  for  pleasure  and  recrea- 
tion; by  light  reading;  by  sleeping  away  its  sacred 
hours.  It  is  indeed  a  day  of  rest,  but  only  fi'om 
secular  employments.  God  has  kindly  appointed  it 
to  attend  to  the  high  concerns  of  the  soul,  with  more 
entire  freedom  from  worldly  cares.  It  seems  to  be 
too  prevalent  an  opinion,  at  least,  general  practice 
would  presume  the  existence  of  such  an  opinion,  and 

17 


258  SERMON   XV. 

even  settled  belief,  that  only  the  time  actually  spent 
in  the  house  of  God  is  holy  time.  And  with  multi- 
tudes who  are  found  regularly  in  the  sanctuary  on 
the  Sabbath,  and  not  a  few  professed  Christians,  that 
is  scarcely  more  than  one  hour  of  that  day ! 

But  to  dwell  no  longer  on  this  single  mark  of  de- 
clining. The  Israelites,  notwithstanding  they  sought 
a  city  to  dwell  in,  a  place  of  worldly  enjoyment,  found 
none.  But  not  limiting  this  fact  to  what  was  literally 
true  in  their  case,  it  suggests  what  is  no  less  true,  as 
applied  to  Christians,  that  they  can  find  no  satisfying 
portion  on  earth.  This  world  can  afford  no  such 
possession.  For  every  purpose  of  a  fair  experiment 
some  have  had  enough  of  riches,  enjoyed  enough  of 
honors,  and  tasted  deep  enough  of  pleasures,  to  make 
of  this  world  a  heaven,  if  heaven  on  earth  could  be 
formed.  As  the  Psalmist  expresses  it :  "  They  have 
more  than  heart  could  wish."  They  have  no  appre- 
hension as  to  the  validity  and  permanence  of  their 
titles  to  wdiat  they  possess  :  for  "  their  inward  thought 
is,  that  their  houses  shall  continue  forever,  and  their 
dwelling-places  to  all  generations :  they  call  their 
lands  after  their  own  names."  Of  all  these  things, 
'and  of  all  that  can  be  gathered  or  extracted  from  this 
world,  the  wisest  man  who  ever  lived,  has  pronounced 
all  vanity  and  vexation  of  spirit.  If  it  be  true,  as 
has  been  sometimes  asserted,  that  the  wicked  would 
be  willing  to  accept  of  what  this  world  could  afford, 
as  their  eternal  portion,  their  choice  is  founded  on  an 


■SERM(3N    XV.  250 

entire  ignorance  of  what  heaven  is,  on  an  entire  desti- 
tution of  what  qualifies  one  for  the  enjoyment  of  that 
world,  or  which  is  not  less  likely,  on  their  reasonable 
apprehensions  of  what  awaits  them  when  called  to 
leave  this  world.  Expressed  in  few  and  plainer 
terms,  it  is  a  choice  of  this  world  as  an  eternal  portion, 
in  preference  to  a  world  of  endless  despair,  or  a 
reasonable  dread  of  it. 

But  one  thing  is  certain,  namely,  that  the  renewing 
grace  of  God  has  awakened  desires  in  the  soul  which 
the  possession  of  all  this  world  could  never  satisfy. 
God  alone  can  do  this.  And  the  more  he  is  known 
and  loved,  the  less  are  all  things  else  desired.  We 
often  see  a  practical  test  of  this  truth  in  the  entire 
contentment,  and  cheerful  and  even  joyful  resignation 
of  the  man  of  deep  poverty  and  severe  affliction,  over 
one  in  different  and  opposite  circumstances,  though 
himself  a  Christian.  St.  Paul  was  an  eminent 
example  of  this,  who  "gloried  in  infirmities,  in  re- 
proaches, in  necessities,  in  persecutions,  in  distresses, 
for  Christ's  sake ;  for  when  I  am  weak,  then  am  I 
strong." 

With  the  individual  who  has  been  born  again  (to 
return  to  the  particular  point  under  consideration), 
however  grievously  he  may  sin,  he  can  never  have 
the  same  relish  for  any  sinful  pursuits  or  acts,  as  before 
his  experience  of  that  change.  If  he  have,  there  is 
strong  evidence  of  self-deception  in  the  belief  that  he 
has  passed  from  death  unto  life.     His  conscience  can- 


260  SERMON    XV. 

not  be  seared,  nor  its  voice  wholly  silenced.  This  is 
what  the  Apostle  John  meant,  when  he  wrote,  "  Who- 
soever is  born  of  God  doth  not  commit  sin ;  for  his 
seed  remaineth  in  him,  and  he  cannot  sin,  because  he 
is  born  of  God."  This  does  not  mean  that  he  is  i^er- 
fect.  For  he  had  just  before  said,  "  If  we  say  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in 
us."  Nor  does  it  mean  only,  that  he  will  not  be  left 
so  to  sin  as  finally  to  perish.  But  with  this,  it  im- 
plies also  the  fact,  that  he  that  is  born  of  God  will 
never  be  left  to  sin  with  that  relish,  that  satisfaction, 
as  before.  There  will  be  a  thorn  concealed  in  every 
sinful  pleasure. 

Whatever  may  be  the  charms  of  this  world  to  sin- 
ners, its  glory  will  be  obscured  to  the  child  of  God.  A 
world  that  sin  has  marred,  and  God  on  its  account  has 
cursed,  can  never  afford  real  satisfaction  to  one  on 
whom  the  Divine  image  has  been  reimpressed. 

There  is  that  in  the  new"  constitution  of  the  Chris- 
tian, which  the  gracious  presence  of  God  only  can 
satisfy.  He  will,  indeed,  wander,  but  he  cannot  be 
happy  in  his  wanderings.  God  will  shoot  his  arrows 
at  him,  and  the  wounds  will  rankle,  till  he  resorts  to 
the  Cross  for  renewed  application  of  the  Saviour's 
blood.  Here  is  found  a  characteristic  difference  be- 
tween a  real  Christian  and  a  false  professor.  The  false 
professor  has  never  come  out  from  the  world,  save  by 
an  empty  profession.  He  has  never  lost  his  relish  for 
the  sinful  pursuits  and  pleasures  of  the  w^orld.     It  is 


SERMON  XV.  261 

not  so  with  the  individual  who  has  been  born  again. 
Here  is  a  decisive  test  and  easily  applied. 

Let  us  now  show  God's  dealings  towards  his  people : 
I.  He  withholds  his  judgments  till  his  mercies  prove 
unavailing.  This  is  apparent  to  every  careful  exami- 
nation of  his  conduct  towards  his  ancient  people ;  and 
there  is,  perhaps,  no  exception  to  this  course  of  his 
treatment,  either  of  individuals,  of  the  Church,  or 
indeed  of  nations.  Blessings  are  first  promised  and 
bestowed,  and  abused,  before  judgments  are  sent.  This 
is  so  evident,  that  I  need  not  spend  time  to  prove  it. 
God  himself  has  declared  that  "judgment  is  his  strange 
work."  This  is  so  in  two  respects.  It  is  rare,  com- 
pared with  the  mercies  and  blessings  bestowed :  and 
never  sent  but  from  absolute  necessity.  He  himself 
tells  us,  "  He  does  not  willingly  afflict  and  grieve  the 
children  of  men."  He  tells  us  that  he  is  love,  that  is 
his  nature.  And  though  justice  is  but  a  modification 
of  his  love,  yet  that  is  exercised  in  acts  of  punishment, 
of  calamities  and  judgments,  only  when  the  direct  ex- 
ercise of  his  love  fails  to  produce  its  proper  and  appro- 
priate effects.  This  was  the  only  reason  why  angels 
were  banished  from  heaven.  The  only  reason  why 
the  incorrigible  and  finally  impenitent  are  sent  to  hell, 
or  any  of  our  race  experience  calamities  and  afflictions. 
Even  in  this  most  awful  doom,  God  declares,  with  an 
oath,  that  he  takes  no  pleasure.  "As  I  live,  saith  the 
Lord,  I  take  no  pleasure  in  the  death  of  the  wicked, 
but  that  he  turn  from  his  evil  ways  and  live."     And 


262  SERMON   XV. 

in  all  the  tenderness  of  the  most  impassioned  entreaty 
cries,  "  Turn  ye,  turn  ye,  why  will  ye  die  ?" 

Language  similar  to  this  is  not  uncommon  in  the 
Bible,  as  coming  from  the  lips  of  Jehovah:  "0,  that 
they  were  wise,  that  they  understood  this,  that  they 
would  consider  their  latter  end !  How  shall  I  give 
thee  up,  Ephraim  ?  How  shall  I  deliver  thee,  Israel  ? 
how  shall  I  make  thee  as  Admah  ?  how  shall  I  set 
thee  as  Zeboim?" — that  is,  consume  them  as  those 
abandoned  cities  of  the  plain  were  consumed  :  "  Mine 
heart  is  turned  within  me,  my  repentings  are  kindled 
together."  And  when  their  provocations  had  reached 
the  utmost  pitch  of  daring :  "  The  Lord  saith.  Because 
they  have  forsaken  my  law,  which  I  set  before  them, 
and  have  not  obeyed  my  voice,  neither  walked  therein, 
but  have  walked  after  the  imaginations  of  their  own 
heart ;  therefore,  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel,  Behold,  I  will  feed  them,  even  this  people, 
with  wormwood,  and  give  them  water  of  gall  to  drink ; 
and  I  will  send  a  sword  after  them,  till  I  have  con- 
sumed them."  In  regard  to  individuals,  their  course, 
and  God's  conduct  towards  them,  I  refer  you  to  the 
latter  part  of  the  first  chapter  of  Proverbs. 

But  it  should  be  borne  in  mind,  that  the  Divine 
anger  is  in  proportion  to  the  intensity  of  the  Divine 
love,  when  slighted  and  abused.  No  anguish,  there- 
fore, is  so  keen  as  when  that  love  is  turned  to  holy 
indignation.  Hence,  that  most  appalling  description 
of  the  wretchedness  of  those  whose  condition  is  por- 


SERMON    XV.  2G3 

traycd  in  the  closing  verses  of  the  sixth  chapter  of 
Revelations :  "  Fall  on  ns,  and  hide  us  from  the  face 
of  Him  that  sitteth  on  the  throne,  and  from  the  wrath 
of  the  Lamb;  for  the  great  day  of  his  wrath  is  come, 
and  who  shall  be  able  to  stand?"  "Wrath  of  the 
Lamb  !"  terms  most  incongruous,  and,  apparently,  con- 
tradictory. An  emblem  of  all  that  is  mild  and  gentle, 
and  often  applied  to  the  Saviour;  but  all  that  mildness 
and  gentleness  giving  place  to  all  that  is  withering, 
crushing,  and  consuming ! 

IL  There  is  a  limit,  beyond  which  the  sins  of  God's 
people  will  not  be  suffered  to  go.  When  they  reach 
that  limit,  he  will  interpose  by  severe  judgments. 
This  is  true  of  individuals,  of  nations,  and  of  his 
Church.  Thus,  of  the  Amorites  of  old,  it  was  said : 
*•' Their  iniquity  is  not  yet  full;"  and  they  were  still 
spared.  So,  also,  our  Saviour  to  the  Scribes  and  Phari- 
sees :  "  Fill  ye  up  the  measure  of  your  fathers," — 
meaning  those  who  killed  the  prophets.  And  this  is 
seen  in  the  wdiole  history  of  God's  dealings  towards 
his  ancient  people.  He  bears  long,  but  will  not  bear 
always.  His  own  honor,  and  faithfulness  to  them, 
forbid  it.  The  text  furnishes  an  illustration  :  The 
Israelites  were  afflicted  with  hunger  and  thirst.  We 
often  find  them  suffering  these  and  other  severe  cahi- 
mities  during  their  journeyings ;  but  neither  these  nor 
other  calamities  were  sent  upon  them  till  their  mur- 
murings  and  rebellion  had  reached  the  highest  point 
of  provocation.     This  is  seen  throughout  their  entire 


264  SERMON   XV. 

history.     These  judgments  were  generally  without  in- 
stigation.     Thousands,  and  even  tens  of  thousands, 
were  cut  oif  from  the  land  of  the  living  by  a  sudden 
blow,  either  by  pestilence  or  the  direct  hand  of  God. 
We  are  now,  however,   speaking   of  those  who  are 
really,  and  not  by  profession  merely  or  external  rela- 
tion, the  people  of  God ;  for  false  professors  have  no 
assurance  of  recovery  from  their  wanderings,  or  state 
of  distance  from  God,  more  than  any  other  class  of 
sinners.      Indeed,  the  prospect  is  far  less  that  they 
will  ever  be  reclaimed.      The  severest  judgments  are 
usually  lost  upon  them.     In  their  case,  God  has  not 
covenanted  to  make  his  judgments  the  means  of  bring- 
ing them  to  repentance ;  nor  do  they,  in  point  of  fact, 
generally  have  that  effect.      This  is  seen  in   all  in- 
stances, perhaps  without  exception,  where  God  has 
sent  the  desolating  pestilence.     Where  have  you  ever 
known,  not  a  revival  of  religion,  in  the  common  ac- 
ceptation of  that  phrase,  but  even  any  special  attention 
to  the  subject  of  religion,  even  where  hundreds  have 
been  daily  hurried  into  eternity,  and  for  many  weeks, 
and  even  months  ?     We  have  yet  to  hear  of  the  first 
instance,  either  of  false  professors  in  the  Church,  or  of 
impenitent  sinners  out  of  it;  and  but  too  seldom  of 
any  proper  effect  being  produced  on  the  real  children 
of  God,  when  fallen  into  a  state  of  deep  slumber  or 
deep  declension.     Hence,  I  remark  : 

III.  That  where  judgments  are  sent  on  the  true 
people  of  God  for  their  sins,  whatever  those  sins  may 


SERMON   XV.  265 

be,  Avlietlier  gross  neglect  of  duty,  or  the  commission 
of  high  offences,  or  too  deep  engagedness  in  the  affairs 
'of  the  world,  whether  of  a  public  or  of  a  private  nature, 
those  judgments  will  be  continued,  and  in  increasing 
severity,  till  a  salutary  effect  is  produced.  God  said 
to  Samuel,  "  Behold,  I  will  do  a  thing  in  Israel,  at 
which  both  the  ears  of  every  one  that  heareth  it  shall 
tingle.  In  that  day  I  will  perform  against  Eli  all 
things  which  I  have  spoken  concerning  his  house  : 
when  I  begin  I  will  also  make  an  end."  What  was 
thus  threatened  against,  and  executed  upon,  a  single 
branch  of  his  people,  finds  a  general  illustration  in 
the  history  of  his  people  as  a  body,  in  all  ages  of  the 
Church.  Where  that  history  has  been  written  with 
the  pen  of  inspiration,  I  know  not  of  a  single  ex- 
ception. I  need  refer  you  only  to  those  chapters  of  it, 
which  record  the  forty  years'  journeyings  of  the 
Israelites  through  the  wilderness.  Mercies  never 
follow  judgments  when  once  they  are  sent,  until  those 
judgments  have  produced  the  effect  w^hich  they  were 
intended  to  produce.  This  position  also  finds  an  evi- 
dence and  an  illustration  of  its  truth  in  the  experience 
of  individual  Christians.  Take  the  case  of  a  child  of 
God  under  the  more  ordinary  afflictions  of  bereave- 
ment of  near  and  dear  relatives.  We  do  not,  indeed, 
class  these  under  the  head  of  Divine  judgments. 
Usually,  they  are  not  so.  Nor  are  they  sent  in  anger, 
but  often  with  a  view  to  the  higher  improvement  of 
those  who  are  thus  afflicted.     Yet  when  this  effect  is 


266  SERMON   XV. 

not  produced,  God  will  not  lift  his  heavy  hand  from 
the  sufferer ;  but  increase  its  weight  by  actually  send- 
ing, or  fearfully  threatening  still  heavier  blows,  till 
murmurings  have  ceased,  and  given  place  to  uncom- 
plaining and  cordial  submission.  And  this  will  be  the 
effect  on  every  real  Christian,  after  the  first  paroxysms 
of  grief  are  over,  and  the  mind  is  settled  down  to  a 
state  of  calm  and  sober  reflection.  Where  this  is  not 
the  result,  but  it  is  left  for  time,  or  deeper  and  more 
engrossing  engagements  in  the  business  or  pleasures  of 
the  world  to  wear  off,  or  banish  one's  sorrows,  the 
evidence  is  strong  that  he  has  no  well-founded  title  to 
the  character  of  a  real  Christian.  And  this  will  soon 
be  seen,  as  generally  it  is  seen,  in  deeper  hardness, 
and  moral  insensibility.  Neither  judgments  nor  any 
kind  of  afflictions  are  ever  sent  in  vain,  that  is,  without 
producing  some  effect.  If  the  effect  is  not  salutary,  it 
will  be  injurious.  If  the  heart  is  not  softened,  it  will 
be  hardened.  St.  Paul,  speaking  of  the  Gospel,  as 
preached  by  him,  utters  a  universal  truth,  when  he 
says,  "  For  we  are  unto  God  a  sweet  savor  of  Christ 
in  them  that  are  saved,  and  in  them  that  are  lost.  To 
the  one  we  are  the  savor  of  death  unto  death ;  and  to 
the  other  the  savor  of  life  unto  life."  Peter  too,  speak- 
ing of  Christ,  as  the  sum  and  substance  of  the  Gospel, 
uttered  the  same  solemn  truth,  when  he  said,  "  Unto 
you  which  believe  he  is  precious;  but  unto  them  which 
be  disobedient,  the  stone  which  the  builders  disallowed, 
the  same  is  made  the  head  of  the  corner,  and  a  stone 


SERMON    XV.  267 

of  stumbling,  and  a  rock  of  olTencG  to  tliem  -which 
stumble  at  the  word,  being  disobedient;  whereunto 
also  they  were  appointed."     But 

IV.  There  is  another  truth,  of  no  less  extensive 
application  in  the  same  circumstances,  as  in  the  case 
of  the  distressed  Israelites,  namely,  that  when  "  they 
cried  unto  the  Lord  in  their  trouble,  he  delivered  them 
out  of  their  distresses."  And  what  truth  more  cheering 
than  this  ?  Here  too  is  seen  the  benevolence  of  God 
in  his  dealings  towards  his  creatures.  And  we  may 
add,  in  nothing  is  more  clearly  seen  human  depravity 
in  all  its  depth  and  blackness !  God  would  win  men 
to  his  favor  and  to  everlasting  happiness  by  his  good- 
ness and  mercies.  But  when  these  fail  to  produce 
their  legitimate  effects,  instead  of  abandoning  them  to 
endless  ruin,  he  still  holds  them  back ;  hedges  up  the 
way  of  his  own  people,  but  for  which  theywould  rush 
on  to  perdition,  as  well  as  usually  arrests  and  reclaims 
sinners  by  the  same  process.  And  as  he  led  forth  the 
children  of  Israel  by  the  right  way,  that  they  might 
go  to  a  city  of  habitation,  so  he  leads  his  people  now,  by 
the  only  effectual  means,  to  heaven,  the  city  of  the 
redeemed  and  glorified. 

It  is  the  right  way,  because  it  is  the  only  effectual 
way.  Left  to  himself,  and  not  a  Christian  would  ever 
reach  the  kingdom  of  heaven.  He  would  turn  his 
back  at  its  very  door,  did  he  stand  on  its  threshold. 
Bather,  he  would  never  make  any  approach  to  that 


268  SERMON   XV. 

world.     Such  is  the  human  heart,  even  when  partially 
sanctified. 

The  practical  lessons  suggested  by  this  discourse 
are  so  obvious,  they  scarcely  require  a  distinct  state- 
ment.    I  will,  however,  state  a  few  of  them. 

1.  They  furnish  a  test  of  Christian  character.  Few 
of  us  have  been  exempt  from  trials  more  or  less  severe, 
and  some  drunken  deeply  of  the  cup  of  sorrow.  Their 
effects  furnish  the  test  to  which  I  allude.  The  inquiry 
of  each  of  us  who  profess  to  be  the  children  of  God  is, 
what  have  those  effects  been  ? 

2.  It  is  a  question,  certainly,  of  no  less  interest  or 
pertinence,  how  the  vows  we  voluntarily  assumed  on 
the  public  consecration  of  ourselves  to  Jehovah  have 
been  kept :  whether,  in  the  sense  intended,  and  then 
solemnly  expressed,  we  "  came  out  from  the  world," 
and  have  since  "kept  ourselves  unspotted  from  the 
world ;"  and  what,  in  all  these  respects,  is  our  present 
position  ?  And  let  it  be  borne  in  mind,  that  an  un- 
willingness or  neglect  actually  to  make  this  inquiry, 
with  a  sincere  and  earnest  desire  to  ascertain  this 
point,  is  itself  proof  that  it  will  not  bear  examination. 

3.  Another  point  of  inquiry  is,  whether  we  can  rea- 
sonably expect  God's  blessing,  or  still  more  reasonably 
apprehend  his  frowns  and  judgments.  Those  judg- 
ments are  extensively  abroad  in  the  land,  and  if  the 
distant  sound  of  them  do  not  arouse  and  reclaim  us 
from  our  slumbers  and  wanderings  from  God,  then, 
when   they  shall  actually  come,  we  may  expect  no 


SERMOX    XV.  269 

mitigation.  For  when  he  begins  he  will  also  make  an 
end,  and  that  end  will  be  fearfully  desolating.  The 
great  principles  of  the  Divine  government  are  the  same 
in  every  age.  They  are  unvarying.  Like  conduct  on 
the  part  of  his  people  will  be  met  with  like  conduct  on 
his  part. 

Finally.  It  is  a  point  of  deep  and  solemn  inquiry 
wdth  all  who  are  yet  uninterested  in  the  salvation  of 
Christ,   whether  God's   mercies   have,   through  their 
abuse  of  them,  become  so  far  exhausted  as  to  be  fol- 
lowed by  his  judgments.     We  have  seen  that,  ordina- 
rily, at  least,  there  is  such  a  point  in  God's  treatment 
towards  them.     He   would  first  win   sinners  by  his 
mercy.     Judgment  is  his  strange  work,  and  is  not  sent 
till  mercy  fails  to  produce  its  proper  effect.     But  even 
this  is  not  the  most  alarming  consideration.     For  God 
often  sends  his  judgments  as  the  first  and  only  efiectual 
means  of  awakening  sinners  to  a  sense  of  their  condi- 
tion, and  thus  drive  them  to  the  Saviour.     The  most 
hopeless  of  all  conditions  is  that  of  utter  unconcern : 
when   neither  the  wooing  love,  nor   the  threatened 
wrath  of  Jehovah  afiects  them.     When  unmoved  they 
can  hear  the  thunders  of  Sinai,  and  the  melting  accents 
of  Calvary.     When  that  point  is  reached,  then  is  it 
that  they  are  given  over  to  judicial  blindness  of  mind 
and  hardness  of  heart.     Whether  any  among  us  have 
reached  that  state,  to  remain  in  his  unconcernedness 
till  aroused  to  all  the  awful  realities  of  endless  perdi- 
tion, a  short  time  at  longest  will  decide. 


XVL 
DEPRAVITY  OF  HUMAN  NATURE. 

"  I  perceive  that  thou  ai't  in  the  gall  of  bitterness,  and  in  the  bond  of 
iniquity." — Acts  8  :  23. 

These  words  were  addressed  by  the  Apostle  Peter 
to  Simon  Magus,  or  Simon  the  Sorcerer,  who  is  repre- 
sented in  this  chapter  as  exerting  a  very  powerful 
influence  over  the  public  mind,  by  his  magical  per- 
formances. On  the  ]3reaching  of  Philip  to  the  inhabi- 
tants of  Samaria,  multitudes  of  whom  were  savingly 
converted,  this  individual  also  professed  his  belief  of 
the  Gospel,  and  was  baptized;  and  beholding  the 
miracles  and  signs  which  were  done,  became  deeply 
interested,  whether  sincerely,  or  pretendedly,  is  not 
expressly  stated,  although  the  result  soon  showed,  not 
only  his  great  ignorance  of  the  Christian  religion,  but 
the  deep  corruption  of  his  heart.  Philip,  though 
endowed  with  the  power  of  working  miracles,  had 
neither  the  gift  of  discerning  spirits,  nor  the  power 
of  conferring  the  Holy  Spirit  in  his  extraordinary 
operations,  which  was  communicated  only  to  and  by 
the  Apostles.     They,  hearing  of  the  work  of  grace  in 


SERMON   XVI.  271 

Samaria,  sent  Peter  and  John  thither ;  "  who,  when 
they  were  come  down,  prayed  for  them,  that  they 
might  receive  the  Holy  Ghost.  Then  laid  they  their 
hands  on  them,  and  they  received  the  Holy  Ghost. 
And  when  Simon  saw  that  through  laying  on  of 
the  Apostles'  hands,  the  Holy  Ghost  was  given,  he 
offered  them  money,  saying,  Give  me  also  this  power, 
that  on  whomsoever  I  lay  hands,  he  may  receive  the 
Holy  Ghost.  Peter  said  unto  him,  Thy  money  perish 
with  thee,  because  thou  hast  thought  that  the  gift  of 
God  may  be  purchased  with  money.  Thou  hast 
neither  part  nor  lot  in  this  matter :  for  thy  heart  is 
not  right  in  the  sight  of  God.  Repent  therefore 
of  this  thy  wickedness,  and  pray  God  if  perhaps  the 
thought  of  thy  heart  may  be  forgiven  thee.  For  I 
perceive  that  thou  art  in  the  gall  of  bitterness,  and  in 
the  bond  of  iniquity." 

In  this  closing  sentence,  which  I  have  selected  as 
my  text,  there  are  suggested  the  two  following 
general  topics. 

I.  The  wretched  state  of  the  human  heart  by 
nature.     And 

II.  The  great  difficulty  of  deliverance  from  that 
state. 

It  will  be  my  object  to  show  and  illustrate  these 
two  f  icts. 

I.  The  wretched  state  of  the  human  heart  by 
nature. 

The  text,  it  is  true,  was  directly  applied  to  Simon, 


272  SERMON    XVI. 

whose  condition  had  been  pieviously  described,  as 
above  briefly  stated.  We  do  not  present  him  as  a 
fair  example  of  all  who  are  in  a  state  of  nature. 
Although  there  are  many  who  have  surpassed  even 
him,  as  men  judge  of  comparative  guilt,  and  probably 
in  the  judgment  of  heaven.  Allowance  may  be  made 
for  gross  ignorance.  We  have  little  or  no  certain 
knowledge  of  him  beyond  what  is  related  of  him  in 
this  chapter;  and  we  are  not  authorized  to  go  beyond 
this  record.  It  was  indeed  a  daring  presumption,  and 
even  a  species  of  blasphemy,  to  attempt  to  purchase  the 
power  of  the  Holy  Ghost  to  work  miracles.  This  in 
no  small  degree  may  be  ascribed  to  his  ignorance; 
and  upon  the  reproof  which  he  received  from  the 
Apostle,  he  manifested  some  sensibility  of  conscience, 
though  it  may  be  ascribed  to  a  wrong  motive :  "  Pray 
ye  to  the  Lord  for  me,  that  none  of  these  things 
which  ye  have  spoken  come  upon  me."  What  those 
things  were  we  are  not  told,  more  than  that  his 
wickedness  was  great ;  that  he  had  no  part  nor  lot  in 
this  matter,  that  is,  in  the  salvation  of  the  Gospel; 
and  that  his  heart  was  not  right  in  the  sight  of  God. 
Probably,  also,  he  recalled  the  preaching  of  Pliilip  on 
the  denunciations  of  God's  displeasure  and  wrath 
against  impenitent  sinners  in  the  future  world.  But 
the  truth  is,  that  his  case  is  only  a  fuller  development 
of  certain  traits  or  principles  which  may  be  inherent 
in  every  unsanctified  heart,  and  which  lie  dormant, 
only  because  circumstances  are  not  favorable  to  call 


SERMON    XVL  273 

them  forth  :  that  it  is  only  the  manifestation  of  one 
phase  of  the  natural  heart,  and  no  worse  in  the  sight 
of  the  heart-searching  God  than  he  sees  in  every  im- 
penitent sinner.  With  God  the  heart  is  the  man, 
though  different  degrees  of  guilt  may  attach  to  dif- 
ferent actions,  not  because  they  are  more  displeasing 
to  God,  but  because  of  more  injurious  consequences  to 
others.  There  are  numerous  offences,  in  regard  to  the 
comparative  guilt  of  which,  it  is  not  easy  for  man  to 
decide,  whether  limited  in  their  consequences  to  the 
offender  himself,  or  extending  to  others :  or  even  be- 
tween the  two  classes  of  private  and  public  offences. 
What  greater  offence  than  to  tread  under  foot  the 
Son  of  God,  and  put  him  to  open  shame,  and  count 
the  blood  wherewith  he  is  sanctified  an  unholy  thing, 
and  do  despite  to  the  Spirit  of  Grace  ! 

But  the  consequences  of  this  are  one's  own.  He 
that  does  this,  sins  against  his  own  soul.  And  the 
Apostle  Paul  charges  the  guilt  of  all  this  upon  those 
who  reject  the  Lord  Jesus  Christ  and  his  salvation, 
when  offered  to  them.  Did  the  sin  of  Simon  Magus 
exceed  this  ?  He,  indeed,  acted  out  his  sin,  while  the 
sin  of  rejecting  Christ  may  be  confined  to  the  heart. 
Ah,  how  many  sin  thus  quietly !  Overt  action  is  not 
essential  to  the  deepest  hostility.  If  restraints  are 
thrown  around  one  which  prevent  a  public  outbreak, 
the  real  crime  may  be  the  same  in  the  sight  of  God. 
Our  Saviour  has  designated  heart-sins  by  the  same  terms 
as  the  sins  of  life  :  see  examples  of  it  in  the  fifth  chap- 

18 


274  SERMON    XVI. 

t9r  of  Matthew.  Because  the  blow  of  the  murderer  is 
interrupted,  or  his  intended  victim  eludes  it,  is  he  not 
a  murderer  in  the  view  of  heaven  ? 

Again,  selfishness  is  the  essence  of  all  sin.  It  is  the 
worst  kind  of  idolatry.  It  is  in  all  its  aspects  directly 
opposed  to  God  in  his  whole  nature,  character,  and 
authority.  It  shows  itself  in  a  variety  of  ways,  ac- 
cording to  the  ruling  passions  of  men :  it  is  more 
obvious  in  some  than  in  others.  But  the  form  of 
it  is  of  little  consequence  in  the  sight  of  God.  In 
this  consisted  the  essence  of  Simon's  sin.  Even  if  we 
ascribe  to  him  the  worst  motives,  their  whole  force 
and  power  over  him  originated  in  his  ambition  and 
avarice.  He  had  lost  his  influence  among  the  people, 
by  the  preaching  of  Philip ;  his  reputation  as  "  the 
mighty  power  of  God,"  as  they  had  regarded  him, 
was  gone,  and  the  hope  of  gain  was  gone  with  it. 
It  was  natural  to  wish  to  regain  his  former  stand- 
ing. Suppose  him  a  consummate  hypocrite,  and  which 
certainly  does  not  appear  from  the  narrative  itself, 
might  not  the  same  thing  have  been  true  of  any  other 
impenitent  man,  placed  in  his  circumstances  ?  Is  not 
then  his  case  a  fair  example  of  what  the  unsanctified 
heart  of  any  other  man  is  capable  of?  0,  how  often 
has  the  religion  of  Jesus  Christ  been  prostituted  to  the 
vilest  purposes,  been  the  covering  of  deep  and  dark 
iniquities,  and  made  the  means  of  accomplishing  ends 
which  were  purely  selfish  !  Because  human  nature  is 
acted  out,  it  is  no  worse  than  God  sees  it  in  the  un- 
sanctified heart. 


SERMON   XVI.  275 

But  let  us  leave  the  developments  of  human  nature 
in  its  unsanctified  state,  as  it  is  manifested  by  indivi- 
duals, and  see  how  God  has  described  it  in  his  holy 
word.     And  I  remark, 

1.  That  the  most  appalling  description  which  is 
given  of  human  nature  is,  not  as  it  is  exhibited  by 
individuals,  but  as  a  mass.  Individuals  are  never  re- 
ferred to,  except  as  illustrating  certain  traits  or  proper- 
ties of  it.  This,  I  think,  might  readily  be  shown  on 
an  examination  of  each  case,  as  we  have  already  seen 
in  the  one  before  us.  Listen,  then,  to  the  following 
inspired  declarations,  which  I  have  selected  from  the 
Bible  as  mere  specimens :  "  God  looked  down  from 
heaven  upon  the  children  of  men,  to  see  if  there  were 
any  that  did  understand,  that  seek  God.  Every  one 
of  them  is  gone  back,  they  all  together  become  filthy : 
there  is  none  that  doetli  good;  no,  not  one."  "He 
fashioneth  their  hearts  alike."  "As  in  water,  face  an- 
swereth  face,  so  the  heart  of  man  to  man."  "What 
is  man,  that  he  should  be  clean  !"  "  Tiie  wicked  are 
estranged  from  the  womb."  "  That  which  is  born  of 
the  flesh  is  flesh."  "And  we  are  by  nature  the  chil- 
dren of  wrath."  "  Behold,  I  was  shapen  in  iniquity, 
and  in  sin  did  my  mother  conceive  me."  "  For  I  know 
that  in  me  (that  is,  in  my  flesh)  dwelleth  no  good 
thing."  "  So,  then,  they  that  are  in  the  flesh  cannot 
please  God."  "  The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God,  for  they  are  foolishness 
unto  him,  neither  can  he  know  them,  because   they 


276  SERMON    XVI. 

are  spiritually  discerned."  "Dead  in  trespasses  and 
sins."  "  The  heart  of  the  sons  of  men  is  full  of  evil, 
and  madness  is  in  their  heart  while  they  live,  and 
after  that  they  go  to  the  dead."  "Haters  of  God." 
"  Because  the  carnal  mind  is  enmity  against  God ;  for 
it  is  not  subject  to  the  law  of  God,  neither,  indeed,  can 
be."  To  these  might  be  added  unnumbered  passages, 
of  precisely  the  same  import,  all  of  which  are  descrip- 
tive of  human  nature,  as  a  mass;  as  it  universally 
exists  in  the  human  family ;  as  it  respects  every  indi- 
vidual of  our  race,  unsanctified  by  the  grace  of  God. 
And  can  more  decisive  language  be  employed  to  ex- 
press the  entireness  of  the  moral  depravity  of  hu- 
man nature  ? 

It  does  not,  indeed,  follow  from  this,  that  all  are 
equally  guilty ;  but  it  does  prove  the  universaUiy  of 
human  depravity,  not  only  as  to  the  entire  race,  but 
as  to  every  moral  attribute  of  each  individual  of  it. 
Hence, 

2.  Every  moral  excellence,  every  quality  or  property 
which  enters  into  the  character  of  a  child  of  God,  or  a 
real  Christian,  is  expressly  denied  to  all,  in  their  natu- 
ral state.  They  have  not  the  love  of  God  in  them ; 
they  have  no  true  faith  in  Christ ;  their  sorrow  for  sin, 
where  it  exists  at  all,  is  the  sorrow  of  the  world,  which 
leads  to  death ;  they  are  without  God  in  the  world ; 
they  have  no  discernment  of  spiritual  things,  no  spirit 
of  true  obedience ;  they  mind  not  spiritual  things ;  they 
walk  not  after  the  spirit,  but  after  the  flesh.     Now,  all 


SERMON  xvr.  277 

these  negations  are  repeatedly  applied  to  those  who  are 
in  a  state  of  nature ;  and  various  other  forms  of  ex- 
pression, which  I  need  not  recite,  which  deny  each  and 
all  those  properties  to  every  natural  man,  or  every  hu- 
man being  as  he  comes  into  the  world,  or  shows  a 
moral  character,  are  often  so  employed  and  applied  in 
the  Scriptures.  They  are  not  applied  to  individuals 
of  a  peculiar  grade  of  wickedness,  to  the  vilest  sort, 
though  sometimes  more  particularly  to  such,  to  illus- 
trate certain  characteristics,  but  they  are  descriptive 
of  human  nature  as  a  mass — of  all  mankind  in  their 
natural  state. 

3.  The  same  point  is  established  by  the  fact,  that 
where  any  of  those  exercises  which  are  denied  to  the 
impenitent,  or  of  which  they  are  destitute — such  as 
love  to  God,  repentance  of  sin,  faith  in  Christ,  and  true 
obedience — are  experienced  and  manifested,  in  any 
degree,  the  individual  who  is  the  subject  of  them  is  a 
child  of  God,  is  a  true  disciple  of  Christ,  is  a  new  crea- 
ture, has  been  regenerated — in  a  word,  is  a  Christian. 
No  one  can  doubt  that  these  exercises  are  experienced, 
these  fruits  of  the  Spirit  are  enjoyed  and  manifested 
by  different  Christians,  in  different  degrees.  The  love 
of  God  is  stronger,  more  intense,  in  some  than  in 
others,  evidenced  by  corresponding  acts  and  conduct, 
as  in  our  Saviour's  remarks  respecting  the  female  who 
washed  his  feet  with  tears,  ^nd  wiped  them  with  the 
hairs  of  her  head,  and  kissed  his  feet,  and  anointed 
them  "with  precious  ointment.      See  another  example 


278  SERMON    XVI. 

of  a  certain  creditor,  who  had  two  debtors,  in  the  same 
chapter  (Luke  7).  Some,  also,  have  stronger  faith 
and  deeper  repentance,  evidenced  by  a  more  careful 
avoidance  of  even  the  appearance  of  evil,  and  more  ac- 
tive devotedness.  And  this  is  true  of  every  Christian 
grace.  But  it  is  the  nature  of  these  exercises,  and  not 
the  degree  of  them,  that  decides  the  fact  of  the  new 
birth — that  constitutes  one  a  Christian. 

Our  present  point  is  not,  what  constitutes  these  ex- 
ercises, but  the  ftict  that  their  existence  in  any  degree 
proves  regeneration.  If  this  be  so,  then  previously  to 
that  act  of  sovereign  grace,  there  is  no  holiness  or 
moral  goodness  in  mankind.     I  remark, 

4.  There  is  that  in  the  natural  heart  which,  in  the 
removal  of  all  restraints  and  the  presentation  of  adapt- 
ed motives,  is  capable  of  any  sin  or  crime  that  the 
sinner  can  commit.  This  may  seem  a  hard,  and  even 
unjust  charge.  But  how  can  such  a  conclusion  be 
avoided,  if  the  description  which  God  has  given  of 
fallen  human  nature,  as  a  mass,  as  we  have  seen  from 
the  declarations  of  his  word,  and  some  of  them  from 
his  own  lips,  be  a  just  description?  If  it  be  true  that 
''Hhe  carnal  mind"  (and  by  carnal  is  simply  meant 
natural  mind  or  heart),  "is  enmity  against  God ;"  if 
^'  the  heart  of  the  sons  of  men  is  full  of  evil,  even  to 
madness ;"  and  if  it  be  true  that  "  all  hearts  are  fa- 
shioned alike,  and  as  in  water  face  answereth  to  face, 
so  the  heart  of  man  to  man," — to  requote  but  a  few 
of  the  passages  already  recited,  and  those  a  mere  speci- 


SERMON   XVI.  279 

men  of  what  the  Bible  contains, — I  repeat  the  question, 
How  can  the  statement  here  made  be  gainsaid?  There 
is  no  point  in  regard  to  which  mankind  generally  err 
more  egregiously  than  in  the  estimate  or  judgment 
which  they  form  of  human  nature  in  its  unsanctified 
state,  even  with  those  who  profess  to  believe  its  total  de- 
pravity. The  truth  is,  they  do  not  see  it  as  God  sees  it, 
nor  as  the  redeemed  in  heaven  see  it,  nor  as  lost  spirits 
see  and  know  it.  Men  this  side  of  those  worlds,  see  it 
under  a  thousand  restraints — restraints  imposed  by  edu- 
cation, society,  human  authority,  self-interest ;  others, 
by  providential  acts^  and  various  other  causes  and  in- 
fluences, which  will  readily  suggest  themselves  to  you. 
It  is  these  restraints  and  influences,  and  not  a  purer  or 
better  original  nature,  which  accounts  for  such  differ- 
ences as  are  observed  among  different  members  of 
society.  To  these,  the  amiability  of  the  amiable,  the 
morality  of  the  moral,  is  to  be  ascribed.  Mere  moral- 
ity has  respect  only  to  human  conduct,  to  what  is  ex- 
ternal or  outward.  And  I  scarcely  need  say  that  that 
furnishes  a  very  imperfect  and  uncertain  test  of  the 
real  state  of  the  heart. 

How  often,  alas,  is  a  solemn  j)rofession  of  religion, 
prostituted  as  a  covering  to  conceal  a  corrupt  state  of 
the  heart,  and  even  to  prevent  suspicion  of  the  grossest 
vices  committed  in  secret  ?  Strip  off  these  coverings — 
relieve  from  these  restraints — let  the  heart  be  exposed 
in  its  own  native  state,  and  seen  as  Omniscience  sees- 
it,  how  think  you   would  it   then    appear,  even   to 


280  SERMON   XVI. 

one's  self  as  well  as  to  others  ?  The  restraints  which 
are  imposed  on  the  natural  heart,  and  which  prevent 
the  outbreaking  of  its  depravity,  alters  not  its  real 
state.  The  heart  of  Simon  Magus  was  the  same  in 
the  sight  of  God,  after  the  solemn  profession  of  his 
faith,  and  receiving  baptism  as  an  outward  token  of 
its  sincerity,  as  it  was  before.  It  was  equally  true  of 
him,  at  those  different  periods,  that  he  had  no  part 
nor  lot  in  the  matter,  i.  e.  of  salvation.  Equally 
true  that  his  heart  was  not  right  in  the  sight  of  God, 
and  equally  true  before,  as  after  his  exposure,  that  he 
was  "  in  the  gall  of  bitterness,  and  in  the  bond  of 
iniquity."  But  the  adapted,  the  governing,  the  all- 
powerful  motive  to  bring  out  his  heart  had  not  been 
presented,  till  the  moment  Peter  uttered  those  denun- 
ciations against  him.  Not  till  then,  had  Peter  the 
evidence  of  his  true  condition  :  nor  till  then,  did  he 
"  perceive  that  he  was  in  the  gall  of  bitterness  and 
bond  of  iniquity."  Till  then,  Peter  had  been  deceived 
in  respect  to  his  condition,  and  the  probability  is,  that 
Simon  himself  was  deceived.  There  is  no  evidence 
that  he  intended  to  impose  on  Philip  and  Peter, 
when  he  professed  his  belief  in  the  truths  which  he 
had  heard,  and  was  baptized.  That  he  had,  for  a 
little  season,  abandoned  his  course  of  life,  and  pro- 
fessed a  change  of  views  and  feelings,  changed  not, 
altered  not  his  heart.  It  only  showed  itself  And 
does  his  case,  in  its  main  features,  stand  alone  in  our 
world  ?     No  other  man  may  ever  have  been  guilty  of 


SERMON   XVI.  281 

attempting  to  purchase  with  money,  the  power  of  the 
Holy  Ghost,  to  perform  miracles. 

But  that,  I  apprehend,  is  not  the  greatest  crime  ever 
committed,  daring  as  that  was.  It  surely  does  not 
surpass  the  actually  claiming  the  exercise  of  that 
Divine  prerogative,  in  working  miracles,  and  thus  im- 
posing on  millions  to  their  eternal  destruction,  but 
which  was  not  true  in  the  case  of  Simon.  But  sup- 
pose the  worst ;  consider  him  a  consummate  hypocrite ; 
ascribe  to  him  the  worst  motives  that  have  been 
ascribed  to  him,  which  were,  under  the  cover  and 
cloak  of  religion,  to  regain  his  lost  influence  over 
the  people,  by  which  he  bewitched,  more  properly 
astonished  them,  and  thereby  amass  wealth, — in  a 
word,  his  ambition  and  avarice ;  is  that  a  strange 
thing  in  this  wicked  world  ?  Have  not  the  same  prin- 
ciples or  passions  existed  and  operated,  to  an  equal 
degree?  Have  there  been  no  hypocrites  since  his 
day  ?  While  there  have  been,  and  still  are  the  same 
passions  controlling  men,  and  to  an  equal  degree  as  in 
the  case  of  Simon,  are  there  not  other  passions  equally 
vile  in  God's  sight,  and  even  more  degrading  in  man's 
estimation,  and  which  are  cherished  and  gratified,  and 
that  too  under  the  very  garb  of  the  Christian  profes- 
sion, as  a  disguise  ?  Are  ambition  and  avarice  greater 
offences  than  these  ? 

God  said,  by  his  prophet  Jeremiah  (3d  chap.),  to 
a  whole  nation,  and  by  no  means  the  worst  portion 
of  the  human  family,  "Behold,  thou  hast  spoken  and 


282  SERMON   XVI. 

done  evil  things,  as  thou  couldst."  This  does  not 
mean  that  they  committed  all  the  crimes  of  which 
they  were  capable.  But  that  they  sinned  as  they 
were  able,  under  the  restraints,  and  checks,  and  guards, 
which  God  in  his  sovereign  mercy  threw  around 
them.  Elsewhere  he  tells  us,  he  restrains  the  wrath 
of  man.  And  is  that  any  proof  of  the  innocence  of 
those  whom  he  thus  restrains,  or  that  they  are  by 
nature  less  depraved,  than  those  from  whom  all  re- 
straints are  withheld,  and  who  are  left  to  act  out  their 
depravity  ?  Ay,  thanks  to  his  name,  for  his  restrain- 
ing hand !  Were  it  withheld,  the  most  amiable  and 
moral  would  become  fiends,  and  this  whole  world 
a  precinct  of  the  vi^orld  of  endless  woe  ! 

There  is  one  argum.ent  more,  farther  to  show  God's 
view  and  judgment  of  all  the  unsanctified  as  a  body, 
which  should  not  be  omitted,  viz.  :  He  has  made  but 
one  world  where  all  the  finally  impenitent  will 
mingle  together,  and  dwell  forever.  Whatever  dif- 
ference there  may  be  in  degrees  of  guilt,  whatever 
difi^erence  in  actual  suffering,  there  will  be  none  as  to 
the  place  or  ^vorld  in  which  their  sufferings  will  be 
endured.  There  will  be  none  as  to  the  duration  of 
their  sufferings.  That  world  is  not  divided  into 
separate  and  different  apartments.  It  is  everywhere 
spoken  of  as  the  same  place — and  their  punishment 
declared  to  be  eternal.  Read  the  sentence  of  the 
final  Judge,  as  he  himself  will  pronounce  it,  recorded 
in  the  twenty-fifth   of  Matthew,   and   then   turn  to 


SERMON   XVI.  283 

the  last  chapter  but  one  in  this  inspired  volume,  and 
at  the  eighth  verse,  and  see  who  are  to  be  the  eter- 
nal inmates  of  that  place  of  woe !  There,  every  re- 
straint will  be  taken  off — every  heart  act  itself  out. 
Pluman  nature,  as  it  is,  is  there  seen.  Not  indeed 
in  its  present  power  to  injure  others — though  the 
lost  be  mutual  tormentors  of  one  another.  Who, 
think  3^ou,  can  there  distinguish  between  the  hearts 
of  those  Tvretched  beings,  however  they  may  have 
apparently,  and  in  our  view,  differed  in  this  world? 
And  again,  think  you  that  that  world  will  contain 
none  who  here  enjoyed  the  reputation  of  strict 
morality  and  even  amiability  ?  To  what  place  must 
those  go,  who,  discarding  the  Son  of  God  as  the  only 
"name  given  under  heaven  among  men  wherebj^  they 
can  be  saved,"  have  depended,  some  of  them,  on  the 
indiscriminate  mercy  of  God;  others,  like  the" young 
nobleman,  on  their  exemption  from  the  grosser  vices ; 
others  on  their  own  morality,  and  other  expedients, 
while  utterly  regardless  of  the  salvation  the  Gospel 
proclaims?  Where  must  those  forever  dwell,  those 
amiable  lovers  of  pleasure  more  than  of  God,  who 
die  thus  ?  None  of  these  classes,  living  and  dying 
thus,  have  a  single  qualification  for  heaven,  and  the 
gates  of  that  holy  and  happy  place  will  be  forever 
barred  against  them.  Where  in  eternity,  and  in  all 
the  regions  of  space,  have  we  any  knowledge  or 
hint  of  more  than  one  other  place,  where  those  who 
are  excluded  from  heaven,  must  forever  dwell  ?     No, 


284  SERMON    XVI. 

there  is  but  one  other  place.  And  is  God  unjust  in 
sending  the  most  amiable  but  impenitent  sinner  to 
the  same  place  as  him  who  has  thrown  up  the  reins 
on  all  the  vile  passions  of  his  depraved  nature,  and 
only  sought  their  gratification  ? 

Ah,  he  who  searches  and  looks  upon  the  heart,  and 
judges,  not  according  to  the  outward  appearance,  sees 
but  little  difference  in  human,  natural  hearts;  and 
the  same  place  is  the  fit  abode  for  them  all.  Sure  I 
am  that  the  amiable  part  of  my  audience  who  yet 
reject  the  offer  of  eternal  life,  think  seldom  or  never 
of  these  things.  Nothing  farther  need  be  said  to 
show  the  wretched  state  of  the  human  heart  by 
nature.  And  I  proceed  to  consider  the  other  general 
topic. 

II.  The  great  difficulty  of  deliverance,  or  more 
pj-operly,  of  actually  being  delivered,  from  that  state, 
"  I  perceive  that  thou  art  in  the  bond  of  iniquity." 
There  is  no  stronger  bond  than  this,  "  the  bond  of 
iniquity,"  though  it  be  a  silken  cord.  But  let  us 
inquire  in  what  its  great  strength  consists.  This  Vi^ill 
show  the  difficulty  of  deliverance  from  the  bondage  to 
which  it  subjects. 

1.  It  is  the  natural  state  of  man.  However  men 
may  speculate  on  the  subject,  whatever  philosophy 
or  theory  they  may  adopt  to  explain  the  fact,  or 
whether  it  explains  it  or  not,  a  f\ict  it  is  that  human 
nature  is  totally  depraved — depraved  since  the  fall 
of  the    first  human  pair,  in  its  very  sources.     The 


SERMON  XVI.  285 

Scriptures  already  quoted,  and  they  might  be  greatly 
multiplied,  show  corruption  at  the  fountain  head. 

Whether  we  can  tell  the  period,  or  the  first  instant 
of  actual  sin  or  not,  the  first  moral  exercise,  and  all 
succeeding  moral  exercises  are  sinful,  unless,  and  until 
the  heart  is  changed  by  sovereign  grace,  and  there  is  a 
previous  foundation  for  a  result  so  uniform  and  so  uni- 
versal, and  that  foundation  is  the  entire  corruption  of 
the  whole  mass  of  human  nature.  There  never  has 
been  an  exception  since  the  fall,  save  the  pure  and 
spotless  Babe  of  Bethlehem.  Any  philosophy  devised 
to  show  the  contrary  is  a  philosophy  falsely  so  called. 
As  is  the  fountain,  so  are  its  streams — and  every 
stream  has  shown  that  fountain  corrupt.  But  let  us 
look  at  human  nature  a  step  in  advance  from  its  mere 
origin,  to  a  state  of  individual  responsihility ;  and  I 
remark, 

2.  That  every  sinful  act  is  altogether  voluntary. 
Men  sin  from  choice.  An  action  which  is  compelled  is 
not  a  sinful  action,  however  injurious  it  might  be  in 
its  consequences.  The  performer  of  it  is  only  an  in- 
strument in  the  hand  of  another,  who  is  the  real  and 
responsible  agent,  both  in  the  judgment  of  God  and  of 
one's  own  conscience.  But  with  the  nature  of  sin  we 
have  nothing  to  do,  in  the  present  discourse,  but  of  its 
power  and  dominion  over  men,  by  which  they  are  held 
in  bondage.  And  what  bondage  so  strong  and  abso- 
lute as  a  willing  bondage,  a  cherished  bondage?  To  sin, 
falls  in  with  the  whole  moral  nature  of  man.     It  is 


286  SERMON   XVI. 

itself  liis  moral  nature.  This  is  God's  own  account  : 
*'  God  saw  that  every  imagination  of  the  thoughts  of  his 
heart  Was  only  evil  continually."  "  The  whole  head  is 
sick,  and  the  whole  heart  faint."  "  From  the  sole  of 
the  foot  even  unto  the  head,  there  is  no  soundness ; 
but  wounds,  and  bruises,  and  putrefying  sores." 

This  is  a  description  of  the  moral  nature  of  man. 
So  far  as  the  actions  of  the  physical  man  are  of  a  moral 
nature,  they  are  only  sin.  Hence  we  are  told  that 
"  the  ploughing  of  the  wicked  is  sin,  and  the  sacrifice 
of  the  wicked  is  an  abomination  to  the  Lord." 

To  show  farther  the  predominant  and  all-dominant 
power  of  sin  in  the  unrenewed  sinner,  let  it  be  re- 
marked, that  it  is  in  direct  opposition  to  both  his 
reason  and  his  conscience,  when  allowed  to  speak.  In 
every  case  where  the  question  of  sin,  or  in  regard  to 
any  desire,  purpose,  word,  or  act,  the  question  arises, 
whether  it  is  sinful  or  not — both  reason  and  conscience 
are  on  the  side  of  God  and  his  law.  Sin  is,  therefore, 
the  violation  of  both  these  faculties,  as  well  as  of  the 
Divine  law.  Conscience,  indeed,  is  the  law  of  God  to 
those  who  have  not  his  written  word.  "  For  when  the 
Gentiles  (says  Paul),  which  have  not  the  law  {i.  e., 
God's  written  law),  do  by  nature  the  things  contained 
in  the  law,  these  having  not  the  (written)  law,  are  a 
law  unto  themselves,  which  show  the  work  of  the  law 
written  in  their  hearts,  their  conscience  also  bearing 
witness,  and  their  thoughts  the  meanwhile  accusing,  or 
else  excusin^r." 


SERMON   XVI.  287 

I  ask,  then,  ^vliat  can  be  stronger  than  that  tide  of 
the  whole  moral  nature  of  man,  which  in  every  move- 
ment of  it  is  in  direct  opposition  to  his  own  reason,  his 
conscience,  and  his  Maker?  What  stronger  hond  than 
that  which  sin  fabricates?  Is  the  language  which 
Peter  applied  to  Simon,  too  strong  when  applied  to 
every  unrenewed  sinner, — "  Thou  art  in  the  gall  of  bit- 
terness, and  in  the  bond  of  iniquity  ?" 

But  once  more.  Let  us  advance,  now,  from  the 
period  of  individual  responsibility  to  the  onward  course 
of  the  impenitent  sinner.  What  was  first  chosen, 
loved,  and  cherished,  for  its  own  sake,  is  still  chosen, 
loved,  and  cherished,  with  increased  aviditj-,  till  another 
power  is  superinduced ;  that  of  habit.  The  stream,  as  it 
first  proceeds  from  a  corrupt  fountain,  carrying  with  it 
all  its  own  deleterious  properties,  to  and  through  what 
I  have  termed  the  first  stage  of  individual  responsi- 
bility, soon  divides  itself  into  numerous  branches,  down 
which  different  individuals  take  their  different  direc- 
tions, either  from  an  impulse  of  nature,  or  the  force  of 
circumstances.  Hence  the  various  objects  of  supreme 
desire,  and  supreme  pursuit.  These  desires  gather 
strength  from  the  fact,  that  all  things  are  made  to 
contribute  to  the  accomplishment  or  attainment  of 
those  objects.  Hence  avarice,  or  an  inordinate  desire 
of  the  riches  of  the  world ;  hence  ambition,  the  covet- 
ing of  the  honors  of  the  world ;  and  hence  the  nume- 
rous forms  of  the  pleasures  of  the  world.  What  is 
simply  supreme,  or  holds  the  place  of  preference  over 


288  SEEMON   XVI. 

all  other  objects,  soon  becomes  all-absorbing.  Hence 
the  force  or  power  of  habit,  which  has  been  termed  a 
second  nature.  How  strong  this  twofold  bond  becomes, 
hear  the  Prophet  Jeremiah :  "  Can  the  Ethiopian 
change  his  skin,  or  the  leopard  his  spots?  then  may 
ye  learn  to  do  well  that  are  accustomed  to  do  evil." 
Hear  a  greater  than  a  prophet :  "  It  is  easier  for  a 
camel  to  go  through  the  eye  of  a  needle,  than  for  a 
rich  man  to  enter  into  the  kingdom  of  heaven."  "  How 
can  ye  believe  which  receive  honor  one  of  another,  and 
seek  not  the  honor  that  cometh  from  God  only  ?" 
And  the  Apostle  Paul  classes  the  "  lovers  of  pleasure, 
more  (or  rather),  than  lovers  of  God,"  among  the  most 
hopeless  of  our  race. 

But  without  limiting  our  remarks  to  any  particular 
department  or  course  of  sin,  "  the  gall  of  bitterness" 
is  increasing,  and  the  "  bond  of  iniquity"  tightening, 
every  hour  of  continued  impenitence.  The  heart 
must  necessarily  grow  harder,  and  the  conscience  less 
tender  and  faithful,  the  longer  sin,  in  any  of  its  thou- 
sand forms,  is  indulged. 

'  Our  present  discourse  suggests,  among  many  others, 
the  following  reflections. 

1.  How  immeasurably  below  a  proper  estimate  of 
the  nature  and  demerit  of  sin,  do  our  views  of  it  fall? 
What  mortal  has  but  slight  conceptions  of  his  own 
guilt?  Short  of  absolutely  despairing  of  the  mercy 
of  God,  it  is  not  possible  to  have  too  abasing  views  of 
ourselves.     On  this  subject  there  can  be  no  exaggera- 


SERMON   XYI.  289 

tion.  The  picture  of  the  human  heart  cannot  be 
painted  in  colors  too  dark.  God  has  said,  sin  is  "  the 
thing  which  his  soul  hateth."  Yes,  he  hates  it  with  all 
the  energy,  all  the  strength  of  his  own  infinite  nature. 
It  is  the  only  thing  that  he  does  hate — the  only  thing 
he  does  not  love ;  regarded  as  distinct  and  separate 
from  the  beings  who  commit  it.  What  slight  concep- 
tions we  have  of  the  great  doctrine  which  stands  out 
in  dreadful  prominence  on  every  page  of  the  inspired 
Book, — the  entire  depravity  of  the  human  heart !  Its  na- 
ture, its  workings,  its  terrible  effects  are  seen  recorded 
everywhere ;  from  over  the  gateway  of  the  abandoned 
and  desolated  garden  of  Eden  ;  in  the  clouds  which 
poured  their  inundating  floods  over  the  whole  earth ; 
in  characters  of  consumino:  Ii2:htnin2;s  over  the  cities 
of  the  plain ;  but,  above  all,  over  the  Cross  on  Calvary, 
when  the  -beloved  Son  of  God  expired !  The  pit  of 
eternal  despair  shows  not  the  malignity,  the  cruelty, 
the  awful  effects  of  sin,  and  God's  displeasure  at  it, 
as  it  was  exhibited  in  that  scene.  And  but  for  God's 
restraining  power,  earth  were  now  a  hell,  and  all  its 
inhabitants  fit  companions  of  fallen  angels.  Who  can 
wonder  that  he  should  make  its  punishment  eternal ! 

2.  How  wonderful  the  mercy  of  God,  which  has 
interposed  in  behalf  of  such  a  race;  that  did  not  suffer 
the  plainest  justice  to  take  its  course;  that  lifted  the 
curse  of  his  violated  law  from  the  head  of  the  guilty 
offender,  and  laid  it  with  all  its  crushing  weight  on 
the  innocent   head  of  his   beloved  Son !     Yes,   that 

19 


290  SERMON  XVI. 

infinitely  beloved  Son  must  leave  the  bosom  of  his 
Father,  become  a  man  of  sorrows,  and  die  like  the 
vilest  malefactor  on  the  Roman  cross !  All  this,  or 
not  one  sin  could  be  pardoned ;  not  a  child  of  Adam 
could  be  saved.  "  God  so  loved  the  world" — ah,  who 
understands  the  full  force  of  that  little  word  "so," 
"  so  loved  /"  None  but  He  in  whose  heart  it  beat.  It 
is  the  fit  theme  of  endless  anthems  from  the  tongues 
of  all  the  redeemed  of  our  race.  But,  alas,  how 
faintly  sung  on  earth !  What  cause,  brethren,  have 
we  for  the  deepest  humiliation  and  self-loathing,  and 
for  sending  up  from  that  posture,  adoring  thanks  to 
Him  who,  notwithstanding  all  our  unworthiness,  bears 
with  us,  and  permits  us  to  hope  eternal  life  ? 

3.  The  hope  that  another  sinner  among  us,  or  else- 
where, will  be  brought  to  repentance,  rests  alone  on 
the  sovereign  mercy  of  God.  This  is  as  true  of  the 
most  amiable,  as  of  the  most  hardened  transgressor. 
For  there  is,  in  every  human  being,  a  heart  which 
omnipotent  grace  alone  can  subdue. 

No  child  of  God  ever  made  himself  so ;  ever  origi- 
nated his  own  new  birth — ever  caused  his  own  new 
creation.  Our  Saviour  expressly  said  of  all  who 
become  the  sons  of  God,  that  they  "  are  born  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God."  The  Spirit  of  God  breathes  the 
breath  of  spiritual  and  eternal  life  into  the  souls  of 
the  dead  in  trespasses  and  sins, — not  less  certainly 
than  he  breathed  the  breath  of  life  into  the  lifeless 


SERMON   XVI.  291 

form  of  Adam's  dust,  when  lie  became  a  living  soul, 
in  every  instance  of  a  spiritual  resurrection. 

It  must  be  so,  if  the  natural  heart  is  what  it  has 
been  shown  to  be.  "  The  carnal  mind  is  enmity  against 
God,  is  not  subject  to  the  law  of  God — neither,  indeed, 
can  be."  No,  enmity  cannot  originate  love.  The  diffi- 
culty is  altogether  of  a  moral  nature, — the  opposition 
of  the  heart,  the  bondage  of  iniquity,  the  supreme 
love  of  sin  ;  and  if  this  does  not  cover  the  sinner  him- 
self with  the  deepest  guilt,  then  there  is  no  sin,  no 
guilt  in  all  God's  universe.  His  sovereign,  omnipotent 
grace,  is  the  sinner's  only  grouAd  of  hope,  his  only  re- 
medy.    And,  let  me  add. 

Lastly.  That  to  feel  this — to  feel  one's  utterly  lost, 
self-ruined  condition — is  the  sinner's  only  safety.  To 
be  utterly  cut  off  from  all  hope  in  and  of  one's  self,  is 
the  first  motion  towards  casting  one's  self  on  Jesus 
Christ.  It  is  the  proper  office  of  reason  to  discover 
danger ;  and  it  always  does  this,  when  this  life  is  ex- 
posed to  peril  or  danger :  and  it  often  requires  but  an 
instant  to  make  the  discovery ;  and  where  safety  de- 
pends at  all  on  one's  own  effort,  that  effort  is  instantly 
made.  And  cannot  the  sinner  do  as  much  as  this  when 
his  soul  is  in  peril,  and  all  that  is  required  as  a  first 
step,  and  that  a  step  of  absolute  safety,  is  to  throw 
himself  into  the  arms  of  the  Omnipotent  Saviour, — 
those  arms  outstretched  to  receive  him  ?  If,  through 
the  fixed  opposition  of  his  heart,  he  cannot  make  it  a 
neio  heart,  can  he  not  ask  the  Saviour  to  do  it?     His 


292  SERMON   XVI. 

reason,  if  he  believes  God's  word,  tells  him,  that  as  he 
is,  he  must  perish ;  and  both  reason  and  conscience  tell 
him,  in  spite  of  all  his  self-love  and  endeavors  to  be- 
lieve the  contrary,  that  as  he  is,  he  deserves  to  perish. 
And  with  all  this  light,  and  under  this  united  convic- 
tion of  reason  and  conscience,  can  he  not  ask,  and 
earnestly  ask,  the  omnipotent  and  infinitely  merciful 
Saviour,  to  take  the  great  work  of  his  salvation  into 
His  own  hands  ?  Let  the  sinner  do  this,  and  commit 
the  mighty  work  of  his  salvation  to  His  hands,  who 
gives  the  assurance  of  His  own  word,  "  Him  that 
cometh  unto  me,  I  will'  in  no  wise  cast  out." 


XVII. 

THE  ETERNAL  DWELLING-PLACE  OF 
EVERY  SOUL 

IS   ADAPTED   TO   ITS   MORAL   CHARACTER. 
"  That  lie  might  go  to  his  own  place." — Acts  1  :  25. 

The  individual  whose  final  destiny  is  here  declared 
was  Judas  Iscariot,  who  betrayed  his  Lord  and  Master; 
and  as  applied  to  him,  the  words  unquestionably  de- 
note the  place  of  eternal  misery.  Judas  was  guilty  of  a 
crime  which,  in  point  of  enormity,  was  never  equalled 
by  that  of  any  other  being.  If  the  murder  of  a  fellow- 
being  stands  at  the  head  of  crimes  on  the  criminal  list 
of  human  governments,  and  cries  to  heaven  for  ven- 
geance on  the  perpetrator  of  it,  what  guilt  must  be 
attached  to  him  who  betrayed  and  delivered  to  cruci- 
fixion the  Saviour  of  the  world,  the  Lord  of  life  and 
glory !  Against  the  man  who  should  do  this,  the  Son 
of  God  himself  had  denounced  a  most  fearful  woe : 
"Woe  to  that  man  by  whom  the  Son  of  Man  is  be- 
trayed. It  had  been  better  if  that  man  had  not  been 
born,  or  that  a  millstone  were  hanged  about  his  neck, 


294  SERMON   XYII. 

and  he  were  buried  in  the  depth  of  the  sea."  That 
the  expressions,  "  his  own  place,"  apply  to  Judas,  is 
obvious  from  the  connection  in  which  they  stand  in 
the  whole  context :  "  And  they  prayed,  and  said,  Thou, 
Lord,  which  knowest  the  hearts  of  all  men,  show  whe- 
ther of  these  two"  (that  is,  Barsabas  or  Matthias)  "thou 
hast  chosen,  that  he  may  take  part  of  this  ministry 
and  apostleship,  from  which  Judas,  by  transgression, 
fell,  that  he  might  go  to  his  own  place."  The  gram- 
matical and  obvious  construction  of  the  passage  applies 
the  words  to  Judas,  and  they  could  in  no  proper  sense 
refer  to  Matthias,  until,  at  least,  he  had  been  desig- 
nated, by  the  lot  which  was  cast,  to  fill  the  place  which 
had  been  vacated  in  the  apostleship  by  the  death  of 
Judas,  and  that  lot  was  not  cast  till  after  this  declara- 
tion was  made. 

The  design  of  those  who  place  this  strained  and  un- 
natural construction  on  the  text,  is  to  show  that  the 
words  "  his  own  place"  do  not  relate  to  eternity,  but 
to  office,  to  place  in  the  apostleship,  and  therefore  de- 
cide nothing  in  relation  to  the  eternal  condition  of 
Judas;  for  if  they  do  refer  to  Judas,  as  he  was  already 
dead,  they  must  necessarily  refer  to  him  in  eternity : 
and  no  one  could  ever  imagine  that  by  ''his  own 
place,"  heaven  was  intended.  Covered  with  all  the 
dreadful  guilt  of  having  caused  the  Saviour's  death, 
and  of  taking  his  own  life,  he  rushes  into  eternity,  and 
sinks  into  the  pit  of  damned  spirits.  His  character 
fitted  him  for  that  place  :  it  was  "his  own  place." 


SERMON   XVII.  295 

But  if  this  was  true  of  Juda?,  it  is  equally  true  of 
every  sinner  who  leaves  the  world  impenitent.  Nor 
is  it  less  true  of  Christians  than  of  sinners,  that  when 
they  die  they  also  go  to  their  own  place.  Their  places 
of  final  and  eternal  destination  are  indeed  widely 
different ;  as  different  as  heaven  from  hell.  But  they 
are  fitted  for  those  different  places.  The  sentiment, 
therefore,  which  we  derive  from  the  text  is  this  :  The 
moral  character  and  the  eternal  dwelling-place  of  every 
one  of  our  race,  are  fitted  or  adapted  to  each  other. 
It  is  fit  and  right  that  Christians  at  death  should  go 
to  heaven.  And  it  is  fit  and  right  that  sinners  at 
death  should  go  to  hell. 

My  object  in  this  discourse  will  be  to  establish  and 
illustrate  the  truth  of  these  positions.     And 

1.  The  general  course  of  the  Divine  administration  in 
this  world,  in  relation  to  these  different  classes  and  cha- 
racters, furnishes  evidence  of  no  little  weight.  God's 
providences  have  afforded  striking  marks  of  discrimina- 
tion between  them.  It  was  exhibited  in  the  case  of 
Noah  and  his  family,  in  whom  alone  any  piety  was 
found  in  the  old  world,  and  all  the  rest  were  utterly 
destroyed  by  the  flood.  The  same  discrimination  was 
manifested  in  the  destruction  of  the  cities  of  the  plain, 
when  Lot  and  some  of  his  family  were  rescued,  and 
the  rest  consumed  by  fire  from  heaven.  Just  pre- 
viously to  this  awful  judgment,  and  with  direct  refe- 
rence to  it,  this  principle  in  the  government  of  God 
was  expressly  recognized,  in  the  interview  and  con- 


296  SERMON    XVII. 

ference  which  Abraham  was  privileged  to  hold  with 
Jehovah  himself.  "And  Jehovah  said,  Because  the  cry 
of  Sodom  and  Gomorrah  is  great,  and  because  their  sin 
is  very  grievous,  I  will  go  down  now,  and  see  whether 
they  have  done  altogether  according  to  the  cry  of  it, 
which  is  come  unto  me;  and  if  not  I  will  know. 
And  Abraham  drew  near  and  said,  Wilt  thou  also 
destroy  the  righteous  with  the  wicked  ?  That  be  far 
from  thee  to  do  after  this  manner,  to  slay  the  right- 
eous with  the  wicked ;  and  that  the  righteous  should 
be  as  the  wicked,  that  be  far  from  thee.  Shall  not  the 
Judge  of  all  the  earth  do  right?"  And,  T^ithout 
quoting  farther  examples,  I  may  refer  you,  with  entire 
confidence,  to  the  whole  history  of  God's  dealings 
towards  our  world,  for  the  truth  of  this  position  in 
relation  to  the  general  administration  of  his  govern- 
ment. In  this  qualified  sense,  this  is  true  of  nations 
and  of  individuals.  While  "  blessed  is  the  nation 
whose  God  is  the  Lord," — "the  nation  and  kingdom 
that  will  not  serve  thee  shall  perish;  yea,  those 
nations  shall  be  utterly  wasted."  "  I  know  that  it 
shall  be  well  with  them  that  fear  God, — but  it  shall 
not  be  well  with  the  wicked."  This  is  the  great  prin- 
ciple in  the  administration  of  God's  government  over 
this  world.  True,  there  are  many  exceptions,  and  we 
find  them  stated  in  close  connection  with  the  principle 
above  laid  down,  and  which  our  own  observation  will 
abundantly  prove.  Thus  we  read  in  words  immedi- 
ately following  those  last  quoted  :  "There  is  a  vanity 


SERMON    XYII.  297 

•which  is  clone  upon  the  earth;  that  there  be  just  men 
unto  whom  it  happeneth  according  to  the  work  of  the 
wicked.  Again,  there  be  wicked  men,  to  whom  it 
happeneth  according  to  the  work  of  the  righteous." 
These  exceptions,  however,  only  estabhsh  the  general 
principle,  while  these  exceptions  are  limited  to  this  life. 
Beside,  they  are  often  more  apparent  than  real.  The 
sorest  calamities  are  often  mercies  in  disguise,  while 
the  favors  of  Providence  often  conceal  the  heaviest 
judgments.  It  was  thus  with  those  two  different  in- 
dividuals, whose  cases  are  stated  as,  perhaps,  the 
widest  extremes  ever  experienced  on  -earth,  to  show 
this  very  fact, — I  mean  Lazarus  and  the  rich  man;  of 
the  former  of  whom  it  is  said,  he  here  had  his  evil 
things  ;  and  of  the  latter,  he  had  in  this  world  his  good 
things.  They  were  thus  fitted  for  still  wider,  but 
reversed  extremes  in  eternity.  Nor  was  there  any 
violation  of  the  great  fundamental  principle  of  right 
and  justice  in  either  of  those  cases;  nor  is  there  in 
those  of  any  other  subjects  of  God's  moral  govern- 
ment. 

There  is  not  a  principle  or  truth  more  frequently 
asserted  in  all  the  word  of  God,  nor  one,  perhaps,  more 
clearly  manifested  by  his  providences,  than  the  holy 
rectitude  of  his  administration.  We  have  but  exceed- 
ingly limited  and  imperfect,  and  often  most  mistaken 
conceptions  of  it.  Many  of  the  ways  of  God  are  in- 
volved in  obscurity  and  utter  darkness — they  are  unfa- 
thomable mysteries.     David   expressed   the   absolute 


298  SERMON    XVII. 

perfection  of  the  one,  and  the  impenetrable  obscurity 
of  the  other,  when  he  exclaimed,  "  Clouds  and  dark- 
ness are  round  about  him,  righteousness  and  judgment 
are  the  habitation  (or  establishment)  of  his  throne." 
We  must  wait  for  the  light  of  eternity  to  clear  up  all 
the  difficulties,  which  to  us  are  so  great,  mysterious, 
and  often  overwhelming;  when  that  which  we  know 
not  now,  we  shall  know  hereafter.     I  remark, 

2.  That  this  view  of  the  subject  is  sustained  by  nu- 
merous promises  and  threatenings  of  God,  scattered 
everywhere  throughout  his  word.  These  are  so  nume- 
rous, they  meet  the  eye  so  constantly,  as  it  falls  on 
almost  every  page  of  the  sacred  volume,  both  in  regard 
to  nations  and  individuals,  that  I  need  not  take  up 
your  time  by  giving  even  a  specimen  of  them. 

3.  Express  declarations  of  God's  word  show  that  the 
whole  of  his  administration  over  this  world  is  ordered 
with  direct  reference  to  the  eternal  destiny  of  all  its  in- 
habitants. A  state  of  probation  has  been  granted  for 
no  other  purpose.  The  sun  continues  to  rise  and  set, 
seasons  to  revolve,  and  generations  of  men  to  succeed 
one  another,  with  this  view  only.  And  when  the  last 
generation  shall  have  come,  and  have  become  fitted 
for  their  eternal  state,  this  world  will  be  brought  to  a 
close.  With  this  view  God  proclaims  his  mercy,  and 
utters  forth  his  wrath,  grants  space  for  repentance  to 
any,  and  continues  all  till  prepared  for  their  final  un- 
changeable state :  for  this  depends  not  on  number  of 
years,  or  any  particular  term  or  duration  of  time.    He 


SERMON    XVII.  299 

takes  none  till  fitted  for  an  unalterable,  endless  state, 
happy  or  miserable. 

This  is  the  object  of  all  the  means  of  grace  whicli 
God  has  appointed ;  all  the  talents  which  he  has  com- 
mitted to  men,  accompanied  with  the  charge  to  occupy 
till  he  come  and  call  them  to  an  account.  It  is  the 
object  of  the  judgment  itself,  when  he  will  give  to 
every  one  according  as  his  work  shall  be ;  and  the 
whole  account  of  the  scenes  of  that  day  is  closed  with 
the  solemn  declaration,  "  These  shall  go  away  into 
everlasting  punishment;  but  the  righteous  into  life 
eternal." 

One  sentence,  however,  directly  to  this  point,  must 
settle  the  question.  "  What  if  God,  willing  to  show  his 
wrath,  and  to  make  his  power  known,  endureth  with 
much  long-suffering  the  vessels  of  wrath,  filled  to  de- 
struction ;  and  that  he  might  make  known  the  riches 
of  his  glory  on  the  vessels  of  mercy,  which  he  had  before 
prepared  unto  glory." 

A  second  general  argument  may  be  drawn  from  the 
difference  of  views  and  feelings  and  conduct  which 
characterize  the  righteous  and  the  wicked,  and  distin- 
guish them  from  each  other ;  and  which  show  their 
adaptedness  to,  and  fitness  for,  widely  different  states 
and  conditions  in  eternity;  the  one  for  a  world  of 
glory,  the  other  for  a  world  of  misery. 

This  is  true  of  saints  in  heaven  not  only,  or  those 
who  have  already  passed  to  the  world  of  woe,  but  it  is 
true  of  those  of  these  difierent  classes,  in  this  world. 


300  SERMON    XVII. 

Nor  should  the  line  be  drawn  between  those  who  pro- 
fess, and  those  who  do  not  profess  to  be  Christians,  as 
indicating  the  proper  division.  For  in  all  cases,  surely, 
this  would  not  be  correct.  We  speak  of  true  Chris- 
tians, those  who  really  bear  the  image  of  Christ,  and 
those  who  are  destitute  of  it.  There  is  that  in  each 
which  fits  him  for  a  widely  different  eternal  destiny — 
the  one  for  a  world  of  holiness,  the  other  for  a  world 
of  misery.  If  heaven  is  a  place  of  holiness,  and  Chris- 
tians entertain  views,  possess  feelings,  and  have  formed 
habits  which  adapt  them  to  a  state  of  holiness,  is  it  not 
right  and  fit  that  they  should  be  received  to  heaven  ? 
Is  not  heaven  their  own  place  ?  We  know,  indeed, 
that  God  has  promised  this,  and  Christians  may,  with 
unwavering  confidence,  rely  on  his  promise.  But  there 
is  in  the  very  nature  of  the  case,  a  manifest  propriety 
and  fitness  in  rewarding  them  with  eternal  life,  al- 
though the  reward  is  all  of  grace.  God  only  rewards 
what  his  grace  alone  produced. 

Indeed,  is  there  not  happiness,  pure  and  exalted,  in 
proportion  to  one's  conformity  to  the  character  of 
God?  Does  not  holiness  necessarily  produce  happi- 
ness ?  Can  a  holy  being  be  otherwise  than  happy  ? 
As  low  and  imperfect  as  the  holy  exercises  of  Chris- 
tians are,  in  their  present  state,  it  is  the  source  of  all 
the  real  happiness  they  know.  Nothing  but  sin  can 
be  a  cause  of  misery. 

On  the  other  hand,  where,  I  ask,  is  it  fit  and  proper, 
not  to  say  just  merely,  that  those  who  possess  no 


SERMON   XVII.  301 

congeniality  of  feeling — no  conformity  of  heart  to 
God — no  taste  for  the  employments  of  heaven,  should 
spend  their  eternity?  Should  they  also  dwell  forever 
in  heaven  ?  Is  not  their  own  place  a  widely  different 
one  ?  Are  they  not  fitted  to  destruction ;  not  by  any 
arbitrary  act  of  their  Maker,  but  by  their  own  choice 
— their  own  voluntary  course  of  life  ?  Are  they  not 
preparing  themselves  to  lie  down  in  everlasting  sor- 
rows ?  Does  it  require  anything  out  of  themselves  to 
produce  misery?  Do  not  their  own  bosoms  contain 
the  worm  that  never  dies,  and  material  to  feed  the 
fire  which  cannot  be  quenched  ?  Let  them  only  be 
deprived  of  their  idols,  and  death  forever  destroys 
every  idol,  and  they  could  not  but  be  miserable  in 
any  part  of  God's  dominions.  Heaven  itself,  if  ad- 
mitted there,  were  a  hell.  Every  object  which 
heaven  contains  would  occasion  agonies.  Every  song 
of  the  redeemed  would  grate  upon  their  ears,  and  the 
ineffable  glories  of  God  and  of  the  Lamb  awaken  their 
bitterest  enmity.  Ah,  hell  with  all  its  torments  is 
the  impenitent  sinner's  own  place.  And  if  he  die  im- 
penitent, for  that  alone  will  he  be  fitted. 

But  let  us  take  a  closer  inspection  of  these  different 
characters,  and  particularly  notice  some  of  the  dis- 
tinguishing characteristics  of  each  as  taught  us  in  the 
Scriptures.     And 

1.  Christians  love  God  supremely.  This  is  the 
first  and  great  commandment,  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  Avith  all  thy 


302  SERMON    XVII. 

soul,  and  with  all  thy  mind,  and  with  all  thy 
strength."  This  is  not  merely  what  is  right,  what 
the  infinite  perfections  and  moral  excellence  of 
Jehovah  deserve,  and  entitle  him  to,  but  what  is 
essential  to  salvation.  It  was  the  Saviour's  answer  to 
one  who  put  to  him  the  question,  "  What  shall  I  do 
to  inherit  eternal  life  ?" 

Supreme  love  to  God  is  one  of  the  first  and  most 
distinguishing  affections  of  the  new-born  soul.  In 
this  eminently  consists  the  restored  Divine  image. 
Where,  then,  is  it  fit  that  those  who  love  God  thus 
should  go  after  death,  but  to  the  glorious  object  of 
their  supreme  affection,  whose  image  they  bear — 
whose  character  they  resemble  ? 

But  the  impenitent  are  destitute  of  this  affection,  and 
therefore  wholly  unlike  God.  They  are  represented  as 
not  having  the  love  of  God  in  them — as  lovers  of  them- 
selves more  than  of  God — as  loving  the  creature  more, 
or  rather  than  the  Creator,  who  is  blessed  forevermore. 
Where,  then,  is  it  fit,  as  well  as  just,  that  they  should 
go  at  death  ?  What,  in  the  language  of  the  text,  is 
their  own  place  ?  What  destiny  is  meet  and  proper 
for  them  ? 

2.  Christians  habitually  consult  the  pleasure  of 
God,  as  the  only  proper  standard  of  moral  conduct. 
They  study  to  know  his  will,  that  they  may  conform 
to  it.  The  very  first  question  they  put  on  their 
conversion  to  him,  or  which  rises  in  their  hearts,  is, 
"Lord,  what  wilt   thou   have  me  to  do?"      And  as 


SERMON   XVII. 


they   know,    tliey    obey — imperfectly    indeed.      But 
this   is   their   aim,   and  becomes  their  habit.     They 
obey  from  the  heart.    Their  highest  happiness  springs 
from  obedience,  hearty  and   cheerful.      So  far   from 
being   constrained    or   reluctant,   their    greatest   self- 
sacrifices  afford  them  their  highest  satisfaction   and 
pleasure.     And  these  they  make,  not  with  a  view  to 
a  larne  remuneration  as  their  chief  motive.     Not  as 
painful  penances  or  purchases  ; — they  bring  their  own 
reward   with   them.     Not    to   obtain    heaven  on  the 
ground    of  any   merit,    but   from   love   of  obedience. 
Love  of  God  is  the  prompting  impulse.     Now,  where 
ought   such    to   go   when   called   away   from   earth  ? 
Ought — not   on    the    score  of  any  claim    in,   and   of 
themselves,  but  on  the  ground  of  propriety,  of  fitness  ? 
Where,  but  heaven?      To  what  other  place  is  their 
moral  character  adapted  ?     To  what  other  objects  and 
employments  than  such  as  heaven  affords,  have  their 
moral  tastes  and  habits  been  formed  ?     Such  a  being 
could  not  be  otherwise  than  happy  in   any  part  of 
God's  universe. 

But  the  impenitent  have  no  such  aims  —  have 
formed  no  such  habits — have  cultivated  no  such 
tastes— have  no  such  desires — derive  their  happiness 
from  no  such  sources.  Without  any  reference  to 
different  classes  of  sinners  (for  there  are  different 
classes  of  them,  and  different  degrees  of  active 
depravity  among  different  individuals),  the  Bible  uses 
the  following  language  respecting  them:  "The  wicked, 


304  ,  SERMON    XVII. 

through  the  pride  of  his  countenance,  will  not  seek 
after  God.  God  is  not  in  all  his  thoughts" — mean- 
ing, they  have  no  proper  regard  for  God.  "  Depart 
from  me;  for  I  desire  not  the  knowledge  of  thy 
ways."  "  We  will  not  have  this  man  to  reign  over 
us."  "  Away  with  him."  "Would  there  be  any 
benevolence  even  in  placing  them  where  they  must 
forever  live  under  the  full  display  of  the  perfections 
of  the  Being  towards  whom  they  have  such  feelings  ? 

I  might  state  many  other  properties  which  distin- 
guish Christians  from  impenitent  sinners.  It  would 
be  manifest  from  everything  which  tends  to  form  a 
character  for  eternity,  or  make  up  the  account  to  be 
rendered  at  the  final  judgment.  But  enough  has  been 
stated,  I  think,  to  establish  and  illustrate  the  point 
which  has  been  before  us;  and  the  honest  judgment 
of  every  individual  present  must,  I  think,  concede  its 
truth.  We  cheerfully  make  the  appeal  to  you  all. 
Judge  for  yourselves. 

Our  discourse  suggests  several  reflections,  which,  in 
themselves  at  least,  are  of  no  ordinary  interest,  and 
demand  our  most  serious  attention.     And 

1.  God  saves  all  whom,  in  the  nature  of  things,  it  is 
possible  to  save.  He  receives  every  soul  to  heaven  at 
death,  who  possesses  any  qualifications,  down  to  that 
moment,  for  that  world,  and  to  whom  it  were  any 
favor  to  admit  there.  Those  whom  he  excludes  from 
heaven  could  not  be  happy  if  admitted  to  heaven. 
They  are  fitted  to  none  of  its  employments ;  their  love 


SERMON   XVII.  305 

and  practice  of  !<in  through  life  have  utterly  disquali- 
fied them  for  all  that  heaven  affords.  How  could  those 
who  have  no  love  for  God  he  happy  where  he  displays 
his  glories  in  all  their  infinite  fulness?  How  could 
they  take  pleasure  iu  the  immediate  presence,  and 
under  all  the  Divine  manifestations  of  the  Redeemer, 
whom  through  life  they  have  rejected  ? — whose  salva- 
tion they  have  slighted  and  refused  ?  How  could  they 
join  in  the  new  song  which  is  sung  in  heaven,  when 
they  have  never  learned  nor  lisped  the  first  note  of 
praise  for  redeeming  grace  ?  No,  heaven  is  not  their 
oicu  place. 

They  have  not  one  qualification  for  heaven.  What 
happiness,  what  favor  to  Judas,  to  have  gone  to 
heaven,  when,  after  betraying  his  Lord,  he  closed  his 
guilty  and  miserable  life  by  an  act  of  self-violence? 
All  are  not  equally  guilty  with  Judas ;  but  every  sin- 
ner who  remains  impenitent  till  death,  is  equally  dis- 
qualified for  heaven.  It  is,  then,  no  just  ground  of 
complaint  that  the  finally  wicked  are  not  saved.  It 
is  impossible  to  save  them.  God's  infinite  henecolence 
itself  forbids  it;  there  were  no  mercy  in  it.  Throw 
open  to  them  the  gates  of  heaven,  and  not  one  icould 
enter  in.  And  what  ground  of  complaint  is  there  that 
they  do  not  possess  the  necessary  qualifications  for 
heaven  ?  Will  sinners  complain  that  they  have  their 
choice,  that  they  are  treated  as  rational  creatures  and 
free  moral  agents  ?  Compulsion,  not  freedom  surely, 
were  ground  of  complaint:    "xVnd  ye  will  not  come 

20 


306  SERMON   XVII. 

unto  me,  said  Christ,  that  ye  might  have  eternal  life." 
This  their  way  is  their  folly,  their  sin,  not  their  mis- 
fortune. No,  the  mouth  of  every  sinner  will  be 
stopped,  as  he  makes  his  way,  at  death,  to  the  world 
of  endless  despair :  it  is  his  own  place.  He  has  no 
qualification  for  heaven,  and  therefore  cannot  enter 
that  world. 

2.  Our  subject  teaches  and  enforces  the  absolute 
necessity  of  a  thorough  change  of  heart  in  order  to 
salvation.  We  have  seen  that  the  sinner,  in  his  natu- 
ral state,  possesses  no  qualification  for  the  happiness  of 
heaven.  That  happiness  springs  from  holiness,  of  which 
the  unrenewed  sinner  is  entirely  destitute.  There  is 
not  an  object,  or  being,  or  employment,  in  that  world, 
which  can  afford  him  any  pleasure  ;  but  they  would  be 
sources  of  unmixed  pain.  The  necessary  preparation 
primarily  and  essentially  depends  on  the  state  of  the 
heart.  The  heart,  by  nature,  is  corrupt :  "  it  is  de- 
ceitful above  all  things,  and  desperately  wicked."  The 
heart,  then,  must  be  changed.  Without  this,  there 
can  be  no  happiness,  which  proceeds  from  holiness. 
So  true,  so  emphatically  true,  are  the  words  of  our 
Saviour  to  Nicodemus,  and  equally  appropriate  to 
every  human  being  :  "  Except  a  man  be  born  again, 
he  cannot  see  the  kingdom  of  God." 

The  simple  meaning  is,  that  heaven  is  a  place  of 
such  purity  and  holiness,  that  without  a  radical,  tho- 
rough change  of  heart,  there  is  no  qualification  for 
partaking  of  its  bliss.     Surely,  then,  such  a  prerequi- 


SERMON   XVII.  307 

site  is  not  only  an  essential  one,  but  is,  indeed,  no  just 
occasion  of  surprise.  "  Marvel  not,"  said  our  Saviour 
to  Nicoderaus,  "  that  I  said  unto  thee,  ye  must  be  born 
again."  He  repeats,  and  explains,  "  Except  a  man  be 
born  of  water  and  of  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God.  For  that  which  is  born  of  the 
flesh  is  flesh,  and  that  which  is  born  of  the  Spirit  is 
spirit."  There  is  a  new  nature  :  "  Old  things  are 
done  away,  behold  all  things  are  become  new."  New 
views  of  God — new  affections  towards  him — new  de- 
sires— new  joys.  For  "  the  fruit  of  the  Spirit  is  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance.  And  they  that  are  Christ's 
have  crucified  the  flesh,  with  the  affections  and  lusts." 

No,  there  is  no  marvel  in  this.  The  contrary  might 
well  awaken,  and  fill  with  astonishment.  And  is  an 
entire  surrender  of  the  heart  to  God  (for  that  is  all 
that  is  demanded)  a  hard  condition?  Ah,  ought  not 
every  sinner  leap  for  joy  at  the  privilege  ? 

3.  Our  subject  furnishes  a  test  of  moral  character, 
as  God  judges  of  character — a  sure  index,  to  every  one 
of  us,  to  our  future  eternal  condition,  if  we  die  as  we 
are.  It  shows  to  us  all,  whether  we  are  fair  candi- 
dates for  eternal  happiness,  or  eternal  misery.  AVe 
have  only  to  ascertain  whether  our  views  and  feelings 
and  course  of  life  are  adapted  to,  or  in  accordance  with 
what  we  have  revealed  to  us  of  the  heavenly  world. 
"Whether  we  have  that  love  to  God  now,  which  the 
fuller  and  more  glorious  manifestations  which  he  makes 


308  SERMON    XVII. 

of  himself  in  heaven,  will  raise  to  proportional  degrees 
of  ardor,  and  our  highest  desire  now  is  to  love  him 
more.  In  one  word,  whether  increasing  holiness,  even 
unto  perfection,  is  now  our  strongest  desire,  our  high- 
est aim,  shown  to  be  such  by  our  habitual  conduct. 
Whoever  can  truly  affirm  this,  will  not  fail  of  eternal 
life.  Heaven  is  his  own  place — heaven  will  be  his 
eternal  home.  However  yet  imperfect,  he  has  that 
which  will  be  kept  by  the  power  of  God  unto  salva- 
tion; that  which  adapts  him  to  the  objects  and  employ- 
ments of  heaven,  will  insure  perfect  sanctification  and 
eternal  salvation.  But  if  we  are  destitute  of  these  es- 
sential qualities,  our  present  course,  our  present  pros- 
pect is  towards  a  widely  different  destination ;  and  if 
we  remain  thus  till  our  state  of  probation  closes,  the 
place  of  Judas — the  place  of  misery  without  end,  will 
also  be  our  own  place.  For  it  is  not  the  highest  enor- 
mity or  aggravation  of  guilt  that  insures  such  a  doom, 
but  utter  unpreparedness  and  disqualification  for  a  dif- 
ferent destiny.  Momentous  considerations,  therefore, 
press  the  immediate  decision  of  the  point  on  which  our 
eternity  is  depending.  Every  one  of  us  has  now  a 
decided  moral  character ;  and  there  is  that  in  our  cha- 
racter which  lays  a  foundation  for  endless  happiness 
ore  endless  misery.  Every  consideration  which  can  be 
supposed  to  influence  a  rational  immortal  being,  in  our 
state  and  condition,  presses  an  honest  and  an  imme- 
diate decision  on  the  point  here  presented.  An  hour's 
delay  may  prove  fatal  to  some  who  al-e  now  utterly 


'sermon  xyii.  309 

unprepared  for  heaven.  An  hour's  delay  will  cer- 
tainly increase  the  peril  of  all  who  are  still  without 
an  interest  in  the  salvation  of  Christ.  And  why 
should  there  be  the  delay  of  an  hour,  or  of  a  mo- 
ment, in  regard  to  a  subject  big  with  such  conse- 
quences? God  is  ever  ready  to  pardon  on  the  first 
sigh  of  a  broken  heart,  and  to  heal  that  heart  on  the 
first  look  of  fiiith  to  Christ.  0,  that  every  sinner 
would  heave  that  sigh — would  take  that  look ! 


XVIII. 
FAITH. 

"Abraham  believed  God,  and  it  was  counted  unto  him  for  righteousness." — 

Romans  4  :  3. 

No  term,  to  a  Christian  audience,  is  more  familiar ; 
no  doctrine,  to  any  of  our  race,  more  important ;  and 
few  subjects,  to  most  real  Christians,  less  distinctly 
and  definitely  understood,  than  faith.  Scarcely  a  sub- 
ject, however,  in  the  whole  circle  of  revealed  truths, 
has  been  more  frequently  or  extensively  discussed, 
either  in  sermons  from  the  pulpit,  or  volumes  from 
the  press.  "  The  controversy,"  said  a  late  eminent 
divine,  "  began  in  the  days  of  the  Apostles,  and  has 
continued  ever  since ;"  this  alone  shows  the  high  im- 
portance which  is  attached  to  it,  in  the  great  scheme 
of  salvation,  by  all  who  profess  to  believe  that  God 
has  revealed  such  a  scheme.  Beside,  what  can  be 
more  deeply  interesting  to  mankind,  than  the  sinner's 
justification  before  God?  Unless  justified,  no  one  of 
our  race  can  be  saved. 

It  is  a  happy  circumstance  that  an  experimental 
acquaintance  with  Divine  truth  does  not  depend  on 


SERMON   XVIII.  311 

unerringly  correct  views ;  that  the  power  of  a  saving 
faith  may  be  felt,  even  though  not  understood  in  all 
its  bearings  and  relations.  For  multitudes  enjoy  the 
former,  who  have  neither  the  ability,  nor  the  opportu- 
nity, nor  the  means  for  the  latter.  For  this  was  the 
condition  of  all  the  saints  of  old.  "  They,"  says  the 
Apostle,  "having  obtained  a  good  report  through 
faith,  received  not  the  promise ;  God  having  provided 
some  better  thing  for  us,  that  they  without  us  should 
not  be  made  perfect."  They  had  the  promises,  we  see 
their  accomplishment.  And  where  can  we  find  exam- 
ples of  a  more  powerful,  unwavering,  self-sacrificing 
faith,  than  among  them  ?  Read  the  long  catalogue, 
as  furnished  in  the  eleventh  of  the  Hebrews,  and  we 
need  search  no  farther.  They  have  never  been  sur- 
passed for  the  power  of  faith,  even  since  the  clearer 
light  of  the  Gospel  dispensation.  No  better  method, 
therefore,  can  be  pursued,  in  order  to  ascertain  what 
that  faith  is,  by  which  the  sinner  is  justified,  than  by 
selecting  some  prominent  Scripture  example,  in  which 
it  was  best  manifested  and  illustrated.  Such  an  ex- 
ample must  necessarily  embrace  all  the  essential  cha- 
racteristics of  faith,  having  received  the  direct  testi- 
mony of  God  himself.  Such  an  example  is  that  of 
Abraham.  He  so  eminently  exemplified  that  faith 
which  is  the  great  fundamental  principle  of  human 
salvation,  that  he  is  styled  the  "  Father  of  all  them 
that  believe."  And  on  this  very  account  he  is  re- 
peatedly referred  to  in  the  Scriptures.     Him  we  have 


312  SERMON   XVIII. 

selected  as  furnishing  the  most  striking  and  instruc- 
tive example  of  justifying,  saving  faith,  which  our 
world  ever  beheld.  "  Abraham  believed  God,  and  it" 
(that  is,  his  faith)  "  was  counted  unto  him  for  righteous- 
ness." What,  then,  was  that  faith  which  Abraham 
exercised  ?  For  what  his  faith  was,  in  all  essential 
respects,  evangelical,  saving  faith  now  is.  "  Know, 
therefore,"  saj^s  Paul,  "  that  they  which  are  of  faith, 
are  the  children  of  Abraham."  What,  then,  were  the 
characteristics  of  Abraham's  faith  ?     And  I  remark, 

1.  Implicit  belief  in  the  naked  word  of  God.  It 
was  to  him  enough  that  God  made  his  will  known,  to 
command  his  entire  confidence.  The  proof  of  this  is 
seen  in  his  whole  history,  by  which  he  obtained  the 
distinguished  appellation  of  the  "  father  of  all  them 
that  believe."  One  of  the  most  striking  instances  of 
this  is  recorded  in  the  fifteenth  chapter  of  Genesis, 
often  referred  to  by  the  Apostle  Paul.  It  respected 
an  heir  and  a  numerous  posterity,  under  the  most  un- 
promising, and  to  human  appearances,  impossible  cir- 
cumstances. As  the  Apostle  expresses  it,  "  Who 
against  hope,  believed  in  hope."  There  is  not  a  hint 
of  incredulity ;  rather,  as  Paul  adds,  "  He  staggered 
not  at  the  promise  of  God  through  unbelief;  but  was 
strong  in  faith,  giving  glory  to  God ;  being  fully  per- 
suaded that  what  God  had  promised,  he  was  able  also 
to  perform.  And,  therefore,  it  was  imputed  to  him 
for  righteousness.  Now,  it  was  not  written  for  his 
sake  alone,  that  it  was  imputed  to  him ;  but  for  us, 


SERMON   XVIII.  313 

also,  to  whom  it  shall  be  imputed,  if  we  believe  on 
him  that  raised  up  Jesus,  our  Lord,  from  the  dead." 
He  knew  it  was  God  who  spake,  in  whom  he  had 
entire  confidence.  And  he  believed  in  the  Lord,  and 
it  was  counted  unto  him  for  righteousness. 

2.  Abraham  unhesitatingly  obeyed  God.  This  point 
is  no  less  evident  and  striking  from  his  whole  history, 
than  his  implicit  and  unwavering  belief  in  God's  word. 
Indeed,  his  obedience  necessarily  resulted  from  his 
faith.  There  are,  however,  two  most  remarkable  in- 
stances of  his  obedience,  which  should  be  recalled, 
though  familiar  to  you  all.  The  first  is  thus  stated : 
"  By  faith,  Abraham,  when  he  was  called  to  go  out 
into  a  place  which  he  should  after  receive  for  an  in- 
heritance, obeyed;  and  he  went  out,  not  knowing 
whither  he  went."  The  original  command  is  recorded 
in  Genesis  (twelfth  chapter),  and  runs  thus:  ^' The 
Lord  said  unto  Abram,  Get  thee  out  of  thy  country, 
and  from  thy  kindred,  and  from  thy  father's  house, 
unto  a  land  that  I  will  show  thee.  So  Abram  departed, 
as  the  Lord  had  spoken  unto  him."  This,  surely, 
was  no  light  trial.  It  would  have  been  an  alleviation 
had  he  known  the  place  of  his  destination;  it  would 
have  relieved  his  friends  from  much  distress,  and  thus 
have  abated  much  of  his  own  on  their  account.  He 
had,  no  doubt,  to  encounter  the  derision  of  his  neigh- 
bors, as  well  as  the  remonstrances  and  expostulations 
of  his  relatives  and  friends.  AVhatever  might  have 
been  his  apprehensions  in  prospect  of  his  removal,  the 


314  SERMON   XVIII. 

result  showed  the  endurance  of  many  hardships  and 
trials  during  a  journey  of  more  than  three  hundred 
miles,  through  a  vast  and  perilous  wilderness.  But 
he  knew  the  command  came  from  God ;  and  this  was 
enough  to  insure  his  ready  obedience. 

But  many  years  after  this,  Abraham's  faith  and 
obedience  were  put  to  a  far  severer  test.  I  need  not 
attempt  to  portray  it,  had  I  the  power  and  the  time. 
I  will  relate  it  only  in  the  simple  language  of  inspira- 
tion :  "  By  faith,  Abraham,  when  he  was  tried,  offered 
up  Isaac ;  and  he  that  had  received  the  promises, 
offered  up  his  only  begotten  son."  The  command  was 
given  under  every  circumstance  calculated  to  awaken 
the  deepest  feeling,  the  keenest  pain  of  a  father's  heart : 
"  Take  now  thy  son,  thine  only  son  Isaac,  whom  thou 
lovest,  and  get  thee  into  the  land  of  Moriah,  and  offer 
him  there  for  a  burnt-offering,  upon  one  of  the  moun- 
tains which  I  will  tell  thee  of." 

How  many  and  powerful  objections  might  have 
arisen,  and  would  have  arisen  and  been  urged,  in 
one  of  less  faith  and  less  confidence  in  God  than 
Abraham  felt  and  exercised !  But  not  an  intimation 
of  wavering  on  his  part.  He  immediately  prepared  to 
comply  with  the  Divine  command.  The  sequel  is 
familiar  to  you  all. 

3.  Another  most  important  item  in  the  faith  of 
Abraham,  respected  the  Being  Avho  was  the  particular 
object  of  it.  This  was  He,  most  clearly,  who  appeared 
to  him,  whose  word  he  believed,  and  whose  commands 


SERMON    XVIII.  315 

he  obeyed.  The  inspired  record  is  :  "  The  Lord" 
(i.  c,  Jehovah)  "  said  unto  Abraham."  Again  : 
"After  these  things,  the  Lord  (Jehovah)  came  unto 
Abraham,  saying,"  &c. 

But  who  was  meant  by  Jehovah?  Not  God  the 
Father ;  for  our  Saviour  himself  has  expressly  told  us, 
"  No  man  hath  seen  God  (the  Father)  at  any  time  : 
the  only  begotten  Son,  which  is  in  the  bosom  of  the 
Father,  he  hath  declared  him."  This,  the  Son,  or  se- 
cond Person  in  the  Godhead,  often  did,  in  the  days  of 
Abraham,  and  the  Patriarchs  and  the  Prophets,  in  an 
assumed  human  form  for  that  purpose,  as  in  the  days 
of  his  actual  incarnation.  This  fact  is  easily  estab- 
lished from  an  examination  of  numerous  instances  re- 
corded in  the  Old  Testament.  As  a  single  example — 
for  we  have  not  time  to  refer  to  more — the  man  who 
wrestled  with  Jacob,  and  over  whom  Jacob  was  per- 
mitted to  prevail,  is  expressly  called  God  :  "And  Jacob 
called  the  place  Peniel ;  for  I  have  seen  God  face  to 
face."  And  yet  Jesus  said,  "  No  man  hath  seen  God 
at  any  time," — meaning  his  Father.  The  one  infinite 
God  said  also  to  Moses,  "  Thou  canst  not  see  my  face ; 
for  there  shall  no  man  see  me  and  live."  But  St. 
Paul  has  settled  this  point,  referring  to  the  Israelites  in 
the  wilderness:  "Neither  let  us  tempt  Christ,  as  some 
of  them  also  tempted,  and  were  destroyed  of  serpents.** 

The  passage  to  which  Paul  refers  reads  thus  :  "  And 
the  people  spake  against  God  and  against  Moses,  Where- 
fore have  ye  brought  us  up  out  of  Egypt,  to  die  in  the 


316  SERMON   XVIII. 

wilderness  ?  And  the  Lord  (Jehovah)  sent  fiery  ser- 
pents among  the  people,  and  they  bit  the  people ;.  and 
much  people  of  Israel  died."  This  God,  this  Jehovah, 
Paul  expressly  tells  us,  was  Christ.  That  Abraham 
and  all  the  saints  of  old  looked  forward  to  a  great 
sacrifice  to  be  offered  at  some  future  period  of  the 
world,  is  evident  from  all  the  sacrifices  appointed  and 
offered  in  their  day,  as  mere  types  of  that  future  great 
sacrifice.  It  is  absolutely  incredible  that  their  faith 
centred  in,  and  terminated  upon,  the  victims  themselves 
which  were  sacrificed.  Only  as  types,  was  there  any 
congruity,  any  appropriateness,  between  their  blood 
and  the  pardon  of  sin.  So  Paul  tells  us:  "For  it  is 
■not  possible  that  the  blood  of  bulls  and  of  goats  should 
take  away  sins."  It  was  Abel's  faith,  looking  through 
the  bleeding  "  firstling  of  his  flock"  to  the  great  sacri- 
fice of  the  Lamb  of  God,  which  rendered  his  offering 
"  more  excellent  than  that  of  Cain,  by  which  he  ob- 
tained witness  that  he  was  righteous,  God  testifying  of 
his  gifts." 

But  if  this  were  true  of  those  saints,  much  more  may 
we  infer  it  of  Abraham,  who  saw  in  his  own  son  a  most 
signal  type  of  the  suffering  Son  of  God.  The  only  dif- 
ference between  those  ancient  saints  and  us  is,  they 
had  the  promises  of  which  we  have  the  fulfilment — 
they  look  forward  to  a  Saviour  to  come,  we  back  to  a 
Saviour  who  has  come.  Besides,  in  full  confirmation 
of  the  correctness  of  these  views,  the  Saviour  himself 
said  to  the  Jews  :  "  Your  father  Abraham  rejoiced  to 


SERMON    XYIII.  317 

see  my  day ;  and  he  saw  it  and  was  glad."  He  saw  it 
only  as  foretold  to  him,  and  as  the  promise  of  God  re- 
vealed the  glorious  fact.  "  Now  to  Abraham  and  his 
seed  were  the  promises  made.  He  saith  not,  and  to 
seeds,  as  of  many,  but  as  of  one ;  and  to  thy  seed,  which 
is  Christ."  Thus  Abraham's  faith  centred  in  and 
rested  on  Christ. 

Thus  much  for  the  faith  of  Abraham  ;  a  faith  which 
procured  his  justification  before  God,  as  God  himself 
has  declared;  of  course,  embracing  all  the  essential 
characteristics  of  that  exercise  or  grace,  that  faith 
which  obtained  for  him  the  high  character  of  being 
"  the  father  of  all  them  that  believe,"  and  which  St. 
Paul  so  often  held  up  to  view,  as  furnishing  all  the  • 
marks  or  properties  of  that  faith,  by  which  sinners  are 
now  justified  and  saved.  That  faith  of  Abraham  has 
been  embraced  under  the  three  heads  which  we  have 
made  the  topics  of  our  remarks  thus  far. 

Let  us  now  see,  as  briefly  as  possible,  if  they  do  not 
include  all  that  is  required  by  evangelical  faith,  or  the 
faith  which  the  New  Testament  demands  in  order  to 
salvation. 

1.  Then,  evangelical  faith  requires  that  we  believe 
in  God,  without  distinction  of  persons.  "He  that 
cometh  to  God,  must  believe  that  he  is,  and  that  he  is 
the  rewarder  of  them  that  diligently  seek  him."  And 
thus  we  read,  "  The  jailer  rejoiced,  believing  in  God." 
My  text  says,  "  Abraham  believed  in  God,  and  it  was 
counted  unto  him  for  righteousness." 


318  SERMON    XVIII. 

2.  Evangelical  faith  has  special  respect  to  Christ 
as  its  object.  "He  that  believeth  on  the  Son  hath 
everlasting  life."  We  have  abundantly  seen  that  Abra- 
ham's faith  was  on  the  Being  who  appeared  to  him, 
who  was  Christ,  and  that  all  his  sacrifices  pointed  for 
their  efficacy  to  the  great  sacrifice  to  come,  which  was 
Christ. 

3.  Evangelical  faith  requires  us  to  believe  in  Christ, 
in  all  his  offices,  as  Prophet,  Priest,  and  King.  As 
a  Prophet,  we  read  :  "  Then  said  Jesus,"  to  those  Jews 
who  believed  on  him,  "  if  ye  continue  in  my  word,  ye 
are  my  disciples  indeed."  "Lord,"  said  Peter,  "to 
whom  shall  we  go,  but  to  thee  ?    Thou  hast  the  words 

•  of  eternal  life."  As  a  Priest :  "  Whom  God  hath  set 
forth  to  be  a  propitiation  through  faith  in  his  blood." 
As  a  King  :  "  I  know  in  whom  I  have  believed,  and 
that  he  is  able  to  keep  that  which  I  have  committed 
unto  him  against  that  day."  Abraham  believed  in  him 
in  all  these  offices.  He  believed  in  all  the  promises 
which  he  made  to  him,  and  all  the  directions  which 
he  gave  him.  He  looked  forward,  as  we  have  seen,  to 
a  great  sacrifice,  typified  by  that  of  Isaac.  He  obeyed 
him,  as  having  all  authority,  and  a  right  to  command 
him,  and  with  a  readiness  which  was  never  surpassed. 
Here  was  a  full  practical  acknowledgment  of  his  faith 
in  him  in  all  his  offices,  as  Prophet,  and  Priest,  and 
King  ;  although  he  was  probably  ignorant  that  he  dis- 
tinctly sustained  those  threefold  relations.  He  believed 
all  that  they  embraced. 


SERMON   XVIII.  319 

4.  Evangelical  faith  is  belief  with  the  heart.  "With 
the  heart  man  believeth  unto  righteousness.  If  thou 
believest  with  all  thine  heart,"  said  Philip  to  the 
Eunuch,  "  thou  raajest  be  baptized."  Need  I  say  that 
Abraham's  belief  was  with  the  heart?  Could  any- 
thing short  of  that  have  influenced  him  to  such  ready, 
unhesitating,  and  prompt  obedience? 

Once  more,  and  in  few  words,  does  evangelical  faith 
include,  as  essential  to  it,  as  entering  into  its  very 
existence,  though  in  itself  a  distinct  emotion,  unlimited 
confidence,  and  trust  in,  and  supreme  love  towards  God 
and  Jesus  Christ — equally  ready  to  do  his  will  as  to 
receive  or  rely  on  the  Divine  promises?  But  in  all 
these  respects  who  is,  or  when  lived  the  man  that  more 
eminently  displayed  all  these  attribute^,  or  more  sig- 
nally exemplified  all  these  moral  qualities,  than  he, 
who,  as  an  example,  is  "  the  father  of  all  them  that 
believe  ?" 

AVhat  more  striking  examples  of  faith  can  be  col- 
lected from  all  ages  of  the  world,  even  since  the 
advent  of  Him  who  is,  and  always  was,  the  great 
and  glorious  object  of  it, — since  what  was  once  pre- 
diction, has  become  fulfilment,  what  once  was  naked 
promise,  is  now  full  accomplishment,  since  the  Great 
Antitype  of  all  types  has  come  and  performed  the 
work  which  wms  given  him  to  do?  What  more 
striking  examples  of  faith  can  be  gathered  from  the 
whole  believing  part  of  our  world,  than  is  found  in 
the  eleventh  chapter  of  Hebrews  ?     And  yet  as  their 


320  SERMON    XVIII. 

justification  was  concerned,  all  were  influenced  by 
the  same  simple  principle, — foith.  Nothing  else  is 
there  named  in  regard  to  any  of  them.  "  By  faith" 
this  was  done,  "by  faith"  that  was  endured.  The 
faith  of  Abraham  was  the  faith  of  them  all :  is  the 
faith  of  every  true  Christian  now :  that  alone  by 
which  any  soul  is  saved.  We  are  apt  to  imagine  that 
those  heroes  possessed,  either  physically  or  spiritually, 
something  far  beyond  what  is  now  attainable — some- 
thing to  which  faith  is  now  utterly  inadequate,  and 
whatsis  now  not  to  be  expected  of  Christians.  Alas, 
how  far  from  the  truth  is  this  fixncy ! 

True,  we  behold  few  or  no  such  specimens  of  sturdy, 
uncompromising,  self-sacrificing  faith.  But  the  spirit 
of  it,  where  it  really  exists,  is  the  same  as  dwelt  in 
the  bosom,  and  showed  itself  in  the  life  of  Abraham. 
What  less,  or  rather,  what  other  can  one  have,  and 
have  it  at  all  ?  Can  there  be  faith  where  God's  naked 
word  is  not  believed  ?  Can  there  be  faith  where 
there  is  refusal,  or  even  hesitation  to  obey  him?  Can 
there  be  true  faith  where  the  object  of  it  is  degraded 
to  a  creature  ?  Where  his  word  is  not  searched  for 
his  instructions,  regarded  as  the  great  Prophet  ? 
Where  his  atoning  blood  is  not  wholly  relied  upon,  as 
the  great  High  Priest,  for  pardon  ?  Where  his  autho- 
rity, as  King,  is  not  most  cordially  and  obediently 
respected  ? — But  I  need  not  repeat  all  the  properties 
which  characterized  the  faith  of  Abraham,  which 
exercise  in  its  nature  every  one  must  have  who  is 


SERMON   XYIII.  321 

ever  justified  and  saved.  Which  trait,  or  item,  or 
article  could  be  taken  from  his  creed,  and  not  mar — 
not  utterly  destroy  the  whole  system?  Faith — true 
evangelic  faith — is  one  consistent,  harmonious  whole. 
It  may  be  analyzed — examined  in  its  parts  —  but 
nothing  omitted,  nothing  abated,  as  a  non-essential. 
It  must  all  be  there — or  there  is  nothing.  The  only 
proper  antagonism  of  evangelical  faith  is  infidelity. 
In  this  view,  there  is  no  real  difference  between  un- 
belief and  disbelief.  Our  Saviour  settled  that  point 
by  one  of  the  most  solemn  declarations  which  ever 
fell  from  his  sacred  lips, — "He  that  believeth  shall 
be  saved ;  and  he  that  believeth  not  shall  be  damned." 

We  have  seen,  in  the  example  that  has  been 
before  us,  what  true  fiiitli  is.  We  have,  in  the  case 
of  Abraham,  its  nature  and  its  operations  —  how  it 
believed  and  obeyed — to  what  it  prompted  in  the 
departments  of  labor,  self-sacrifice,  and  suffering — the 
confidence  it  reposed  in  God — the  affection  it  felt 
towards  him — and  the  support  it  afforded  him  in  all 
his  trials — the  joy  it  kindled  at  every  look  towards  the 
great  sacrifice,  though  seen  at  a  distance.  Is  this  our 
faith  ? — not  as  to  degree — but  this  its  nature — its 
spirit — its  consistency — its  promptings — the  combined 
harmony  of  its  parts — its  concentration  on  Christ  ? 

For  there  is  "one  faith,"  says  an  Apostle,  as  well  as 
"  one  Lord,  and  one  baptism."  It  has  one  spirit ;  the 
tide  of  it  should  rise  higher,  and  beat  stronger,  and  be 
more   unwavering  in  the  hearts   of  Christians  now, 

21 


322  SERMON   XVIII. 

than  in  the  hearts  of  saints  of  old,  inasmuch  as  now  it 
looks  back  on  what  is  history,  while  theirs  rested  on 
prediction  and  promises.  Christ  has  come — has  per- 
sonally taught — has  died,  and  gone  to  heaven  to  com- 
plete the  work  of  redemption.  But  though  we  shall 
not  surpass  them,  let  us  follow  hard  on  in  the  steps 
which  marked  their  course. 

One  word  from  the  lips  of  Christ  himself  to  those 
who  have  not  the  faith  which  saves, — "  He  that 
believeth  not,  is  condemned  already,  because  he  hath 
not  believed  in  the  name  of  the  only  begotten  Son  of 
God." 


XIX. 

THE  BACKSLIDER  RECOVERED,  AND  THE 
IMPENITENT  CONVERTED. 

"I  have  heard  of  Thee  by  the  hearing  of  the  ear;  but  now  mine  eye 
seeth  Thee ;  wherefore  I  abhor  myself,  and  repent  in  dust  and  ushes." — Job 
42  :  5,  G. 

This  was  the  acknowledfifment  and  humble  confes- 
sion  of  Job  to  his  Maker.  It  is  the  language  of  every 
individual,  when  brought  to  see  and  realize  his  true  con- 
dition in  the  sight  of  God,  whether  the  wandering,  but 
reclaimed  Christian,  or  the  sinner,  whose  eyes  and 
heart  the  Spirit  of  God  has  opened  and  renewed.  The 
individual  who  uttered  the  text  was  an  eminently 
pious  man,  before  the  time  to  which  it  refers.  A 
more  excellent  character  is  given  of  no  one,  in  all  the 
Bible.  God  himself  said  of  him,  "  There  is  none  like 
him  in  all  the  earth  ;  a  perfect  and  upright  man,  one 
that  feareth  God,  and  escheweth  evil."  From  that 
day  he  became  a  deeply  afflicted  man.  And  during 
the  period  of  his  severe  trials,  though  mentioned  in 
terms  of  the  highest  commendation  by  the  Prophet 
Ezekiel,  and  set  forth  as  an  example  of  patience  by 


324  SERMON   XIX. 

the  Apostle  James,  he  often  manifested  great  and 
sinful  infirmity ;  less  the  result,  however,  of  his  ex- 
treme sufferings,  though  he  sometimes  uttered  himself 
in  unjustifiable  complaints,  than  of  the  uncharitable 
and  unjust  charges  of  his  mistaken  friends  and  offi- 
cious counsellors.  They  warmly  contended,  and  he 
as  earnestly  controverted  the  position,  that  God  here 
dealt  with  his  creatures  according  to  their  moral- 
character  ;  that  to  no  inconsiderable  extent  the  pye- 
sent  is  a  state  of  retribution ;  and,  consequently,  that 
severe  afflictions  prove  the  sufferer  to  be  either  a  self- 
deceiver,  or  a  hypocrite.  The  dispute  became  warm, 
with  no  prospect  of  its  termination,  till  God  himself 
interposed,  and  showed  both  parties  their  error,  and 
convinced  them  of  their  mutual  offences.  It  was  at 
that  Divine  manifestation  that  Job  exclaimed,  '•  I 
have  heard  of  Thee  by  the  hearing  of  the  ear,  but 
nftw  mine  eye  seeth  Thee ;  wherefore  I  abhor  myself, 
and  repent  in  dust  and  ashes."  Here  then  is  a  plain 
distinction  expressed  between  "  hearing  with  the  ear," 
and  "  seeing  with  the  eye ;"  and  a  plain  statement  of 
the  consequences  resulting  from  the  latter.  And,  as 
already  remarked,  the  declaration  is  equally  applicable 
to  the  lapsed  Christian  and  the  converted  sinner,  at 
the  moment  they  are  brought  to  realize  their  true 
condition,  and  are  recovered  and  restored  to  the  Divine 
favor. 

My  object  will  be  briefly  to  describe  these  different 
states,  as  applicable  to  these  different  characters. 


SERMON    XIX.  325 

I.  In  regard  to  the  Christian.  Deep  and  criminal 
imperfection  attaches  to  every  child  of  God.  There 
is  no  absolute  perfection  on  earth.  That  which  was 
ascribed  to  Job,  by  his  Maker,  was  relative,  and  not 
absolute.  None  then  on  earth  could  be  compared  to 
him.  It  was  a  perfection  consisting  in  the  complete- 
ness or  consistency  of  his  religious  character,  as  a 
whole ;  his  uniform  and  equal  observance  of  all  the 
duties  which  were  demanded  of  him:  a  sense  in  which 
the  term  2)er/ect  is  often  and  properly  used.  But,  even 
yet,  he  was  chargeable  with  much  sin.  Of  this  he 
became  deeply  sensible,  and  poured  forth  the  most 
sincere  and  genuine  repentance.  Previousl}^  to  this, 
however,  he  was  a  good  man.  He  lost  not  his  stand- 
ing in  the  covenant  of  grace.  But  he  lost  the  deepness 
of  his  impressions.  He  at  no  time  renounced,  or  at- 
tempted to  renounce  his  allegiance  to  his  Maker ;  but 
he  labored  under  many  wrong  impressions.  He  had 
mistaken  views  as  well  as  his  three  counsellors.  God, 
too,  had  a  special  design  in  withdrawing  from  him 
much  of  his  wonted  influence,  and  leaving  him  to 
the  buffetings,  and  temptations,  and  onsets  of  the 
adversary,  to  whom  great  power  was  for  a  special 
purpose  permitted.  During  this  period  it  was  that 
he  "heard  of  God  only  by  the  hearing  of  the  ear." 
But  we  do  not  now  take  Ms  views  and  impressions, 
as  our  only  guide  to  our  present  remarks.  The  decla- 
ration is  still  applicable  to  most  Christians,  in  a  variety 
of  respects,  and  in  many,  very  different  from  those 


326  SERMON   XIX. 

which  characterized  the  condition  of  Job.  Givins; 
the  words,  therefore,  a  less  restricted  Latitude,  as  but 
too  often  applicable  to  Christians,  I  observe, 

1.  They  are  descriptive  of  their  state,  when  they 
have  lost  the  vividness  of  their  impressions  of  God 
and  the  Saviour,  and  divine  and  eternal  things.  These 
impressions  are  not  utterly  erased  from  their  minds. 
There  may  not  be  entire  forgetfulness  of  these  things. 
Never  a  day  may  pass,  however  absorbed  by  the  things 
of  the  world,  during  which  they  think  not  of  God, 
and  Christ,  and  eternity.  This  is  probably  true  of  all 
sober  and  sedate  sinners.  Yet  their  impressions  are 
slight  and  inconstant.  They  take  no  deep  hold  on 
the  mind,  and  make  a  still  slighter  impression  on  the 
heart;  and  consequently  manifest  little  or  nothing  of 
it  in  their  life.  Their  outward  course  is  little,  if  at 
all,  distinguished  from  that  of  the  world. 

While  their  impressions  from  these  infinitely  impor- 
tant objects  are  thus  slight  and  feeble,  they  "  hear  oi 
God  only  by  the  hearing  of  the  ear."  In  this  state 
they  read  and  hear  his  word,  visit  the  house  of 
prayer,  and  notice  the  events  of  Providence.  Their 
hopes,  of  course,  are  languid  and  feeble.  They  do 
not  abandon  them,  though  they  scarcely  stop  to  in- 
quire whether  well  or  ill  founded.  They  are  not  mise- 
rable, but  they  have  little  enjoyment.  There  is  the 
impression  of  a  great  remove  from  God;  a  mighty 
distance  between  them  and  the  throne  of  grace,  even 
while   the   knee  is  bent  in  prayer.    God's  word   is 


SERMON   XIX.  327 

almost  a  sealed  book.  Divine  Providence  pours  bless- 
ings into  their  laps,  and  strews  every  step  of  their 
path  with  favors.  They  know,  indeed,  from  whose 
hand  they  come.  Yet  their  feeling  of  dependence  is 
slight,  and  their  acknowledged  indebtedness  awakens 
but  feeble  emotions.  They  pursue  the  familiar  round 
of  duties — but  feel  little  engagedness  in  their  perform- 
ance. Divine  promises  afford  little  encouragement. 
Divine  threatenings  excite  little  alarm.  Ah,  such, 
and  at  such  times,  '•'  hear  of  God  only  by  the  hearing 
of  the  ear,"  while  the  very  sound  of  his  voice  seems 
distant  and  low.  They  have  lost  the  vividness  of 
their  impressions  of  God,  and  Christ,  and  eternal 
things.  Of  God,  as  their  Maker,  Preserver,  and  Bene- 
factor. Of  Christ,  as  their  bleeding  Saviour,  and  ap- 
pointed Judge ;  and  of  eternity,  as  the  world  of  end- 
less retribution.     But — 

2.  They  have  lost  their  impression  of  their  obligation 
to  be  perfect  Christians.  By  -perfect,  I  do  not  here 
mean  sinless;  though  it  is  certainly  true  that  the  most 
solemn  obligations  are  upon  us  to  be  thus  perfect. 
And  no  Christian  is,  at  least,  ripening  for  heaven, 
while  he  does  not  aim  at  the  attainment  of  that  state. 
I  use  the  word  in  the  sense  in  which  God  pronounced 
Job  a  perfect  man ;  in  the  sense  of  completeness ;  or 
an  equal  regard  to  all  requirements — although,  in 
respect  to  that  eminent  man,  it  denoted,  not  merely 
completeness,  or  universal  consistency,  but  superior 
and  high  attainments.     Job,  probably,  if  not  certainly, 


328  SERMON    XIX. 

lost  that  standing,  during  the  period  to  which  he 
refers  in  the  text,  and  which  caused  hiin  to  say,  "  I 
have  heard  of  Thee  by  the  hearing  of  the  ear."  And 
this  may  well  be  said  of  every  Christian,  who  has 
become  inconstant  in  the  performance  of  religious 
duties;  or  who,  habitually,  or  frequently,  omits  any 
one  of  them.  It  is  the  same  authority  that  enjoins 
them  all. 

And  that  authority  is  disregarded  in  the  neglect, 
or  allowed  omissions  of  one  of  them.  The  spirit  of 
God's  law  is  one  and  the  same ;  and  therefore  it  is, 
that  he  who  "  offends  in  one  point  is  guilty  of  all." 
God  speaks  in  every  command.  His  voice  is  as  dis- 
tinct as  when  he  spake  with  Moses  on  the  Mount. 
But  it  reaches  only  the  outward  ear  of  him  who 
disobeys,  in  any  case  of  duty.  In  every  command, 
God  addresses  himself  to  the  heart,  since  from  the 
heart  all  acceptable  obedience  proceeds.  He,  there- 
fore, who  allows  himself  in  the  neglect  of  any  known 
duty,  is  at  best,  only  in  the  state  in  which  he  hears 
of  God  b}^  the  hearing  of  the  ear,  for  his  heart  is 
not  properly  affected.  This  is  the  condition  of  the 
Christian  who  neglects  secret  prayer;  family  prayer,  if 
the  heiid  of  a  family ;  or  the  habitual  reading  of  the 
Scriptures,  or  public  worship,  or  any  other  duties 
which  devolve  upon  him,  as  a  consistent  Christian; 
or  negligently  and  carelessly  performs  them.  That 
Christian  "  hears  of  God  only  by  the  hearing  of  the 
ear."      That   he    attempts    to  perform  any  duty,  in 


SERMON   XIX.  329 

however  cold  and  formal  a  manner,  is  evidence  of 
some  regard  for  his  obligations.  They  are  felt,  how- 
ever, but  slightly. 

3.  The  Christian  who  is  in  the  state  which  we  are 
describing,  has  very  slight  impressions  of  his  responsi- 
bility as  an  active  laborer  and  devoted  servant  of  the 
Lord  Jesus  Christ.  Our  past  remarks  have  regarded 
him  rather  in  his  private  capacity,  or  at  most,  in 
some  of  his  more  limited  social  relations.  But  the 
duties  tlience  arising  are  not  all  that  God  requires  of 
him.  In  making  him  his  child,  he  has  constituted 
him  a  public  servant.  By  the  faithful  labors  of  his 
friends  his  kingdom  is  to  be  built  up  in  the  world. 
This  was  one  of  the  conditions  of  a  covenant  relation 
to  God.  One  of  the  petitions  which  is  expressly  or 
impliedly  to  enter  into  every  prayer,  whether  in  the 
closet  or  at  the  family  altar,  is,  "Father,  thy  king- 
dom come."  This  implies,  when  properly  or  ac- 
ceptably offered,  active  engagedness  to  advance  that 
kingdom ;  a  readiness  to  employ  personal  service,  per- 
sonal influence,  and  possessions,  as  a  conscientious 
regard  to  religious  obligations,  ardent  love  to  the 
Redeemer,  and  deep  anxiety  for  the  souls  of  his 
fellow-b6ings,  shall  dictate.  He  that  fails  to  do 
this,  has  but  slight  impressions  of  his  responsibility 
and  obligations  as  a  servant  of  Christ.  And  all  the 
solemn  injunctions  of  God's  word  and  his  favoring 
providences  are  so  far  unheeded  by  him,  that  in  tliem 
he  only  hears  of  God  by  the  hearing  of  the  ear. 


330  SERMON   XIX. 

The  state  thus  briefly  and  generally  described,  in 
which,  perhaps,  all  Christians  are  sometimes  found, 
and  most  Christians  too  habitually,  is  not  indeed  their 
worst  state.  For  there  is  implied  in  it  a  general, 
though  infinitely  too  slight  a  recognition  of  God,  and 
of  their  relations  and  accountability  to  him;  and  some 
conviction  of  their  obligations  to  him  and  to  their 
Saviour,  as  the  hope  of  their  own  salvation  is  con- 
cerned, and  of  what  duty  demands  of  them  in  behalf 
of  others.  There  may  be,  for  a  time,  a  deeper  forgetful- 
ness  of  God,  a  deeper  declension  and  a  sounder  sleep. 
The  spirit  of  the  world,  if  not  indeed  a  worse  spirit, 
may  for  a  season  become  so  powerful  as  to  paralyze  all 
the  energies  of  the  Christian;  and  he  becomes  equally 
unconcerned  for  his  own  immortal  interests  and  those 
of  others.  It  must,  however,  be  for  a  little  season 
only ;  for  otherwise  it  must  destroy  all  hope,  at  least 
for  him,  and  his  hope  for  himself  be  that  only  of  the 
hypocrite.  Nor  is  such  the  state  intended  by  the  text; 
for  such  a  man  were  deaf,  instead  of  "hearing  by  even 
the  hearing  of  the  ear."  It  were  spiritual  death,  and 
not  mere  declension.  Such  a  state  bears  no  analogy 
to  that  in  which  Job  was,  for  we  have  no  evidence 
that  lie  was  ever  thus  stupid.  But  this  state  will  con- 
tinue, till,  with  hira,  those  who  are  in  it  are  led  to  ex- 
claim, "  But  now  mine  eye  seeth  Thee."  This  intro- 
duces to  us  an  entirely  different  state  of  things  in 
regard  to  the  Christian. 

Let  us  briefly  look  at  the  manner,  the  nature,  and 


SERMON   XIX.  331 

some  of  the  causes  and  effects  of  the  change  here  indi- 
cated.    And, 

1.  It  is  often  as  suddenly  wrought  as  in  the  regene- 
ration of  the  sinner.  This  was  evidently  the  case 
wdth  Job.  Down  to  the  very  moment  of  uttering  the 
exclamation  of  the  text,  no  perceptible  change,  or 
indication  of  a  change,  is  noticeable.  He  was  as  re- 
pining, and  as  warmly  engaged  in  justifying  himself 
against  the  charges  of  his  friends,  as  at  any  previous 
time.  But  light  suddenly  broke  into  his  mind,  and 
grace  into  his  heart ;  and  he  exclaims,  "  I  have  heard 
of  Thee  by  the  hearing  of  the  ear,  but  noio  mine  eye 
seeth  Thee."  The  circumstances  may  be  different  in 
different  Christians;  but  the  change  in  them  from  their 
slight  impressions  of  God  and  the  Saviour,  and  eternal 
things,  of  their  obligations,  and  their  responsibilities, 
their  declension,  worldly-mindedness,  and  deadness  to 
a  proper  conviction  and  apprehension  of  their  criminal 
defectiveness,  may  be,  and  usually  is,  as  sudden  in 
their  case,  as  it  was  in  his. 

Christians  are  not  long  waking  out  of  the  sleep 
into  which  they  have  fallen.  Their  convictions  are 
deep,  usually,  from  the  first.  And  if  they  experience 
a  painful  course  of  conviction,  it  is  more  commonly 
the  case  that  it  follows,  rather  than  precedes  their 
renewal.  Unlike,  in  most  cases,  the  course  of  sinners 
who  are  brought  to  repentance,  they  do  not  attempt 
to  return  to  God  by  reforming  in  a  few  respects ;  by 
returning  to  the  performance  of  some  duties,  while  they 


332  SERMON   XIX. 

neglect  others.  If  they  are  Christians  indeed,  though 
fallen  or  backslidden  ones,  such  partial  reformation 
can  afford  them  no  satisfaction.  They  must  and 
will  break  off  from  every  false  and  evil  way,  and 
resume  every  duty  they  have  neglected,  and  engage 
in  them  all  with  a  new  spirit  and  a  new  relish. 

2.  The  change  which  is  produced  in  Christians  on 
their  renewed  repentance  and  recovery  from  a  state 
of  declension  and  sleep,  is  often  as  great  and  as  diffi- 
cult to  be  effected,  as  the  regeneration  and  repentance 
of  the  sinner.  It  is,  indeed,  a  common  remark  that 
it  is  more  so.  We  speak  not  of  the  power  which  is 
necessary,  in  either  case.  For  nothing  short  of  the 
omnipotent  grace  of  God  can  efiect  it  in  either.  But 
Christians,  when  in  a  state  of  declension,  are  scarcely 
distinguishable  from  the  rest  of  the  world.  They 
show  as  much  eagerness  in  their  worldly  pursuits,  and 
manifest  as  little  anxiety  for  the  interest  of  the  Re- 
deemer's kingdom,  in  the  repentance  and  salvation  of 
sinners.  Not  unfrequently,  a  long  course  of  painful 
providences,  as  means,  becomes  necessary  to  awaken 
them.  The  case  of  Job,  indeed,  affords  but  in  part 
an  illustration  of  this  remark.  His  afflictions,  though 
just,  were  not  sent  on  him  as  judgments,  or  punish- 
ments; they  were  not  intended  as  means  to  renew  him 
again  to  repentance,  and  bring  him  back  from  his 
departures  from  God.  God  pronounced  him  to  be  an 
eminently  pious  man,  at  the  very  time  of  sending  his 
afflictions. 


SERMON   XIX.  333 

But  God  had  a  special  design  in  sending  them.  He 
chose  thus  to  magnify  his  grace,  and  to  show  its  power, 
and  sustaining  and  preserving  efficacy,  to  his  great 
adversary,  and  for  the  encouragement  and  consolation 
of  his  people  in  after  generations.  And  from  no 
record  of  his  dealings  may  Christians  derive  more 
benefit  than  from  them.  But  the  test  seemed  some- 
times too  severe,  and  he  yielded  to  the  impulses  of  a 
remaining  sinful  nature;  and  hence,  became  the  pro- 
voking cause  of  many  of  his  trials.  And  this,  no 
doubt,  was  the  reason  of  their  long  continuance.  The 
same  course  of  proceedings  is  often  witnessed,  and 
often  necessary  still.  It  is  the  course  God  has  always 
pursued,  as  the  whole  history  of  his  dealings  in  every 
age  shows.  Christians  are  not  afflicted  because  they 
are  Christians.  Many  seem  to  imagine  that  it  is  a 
mere  arbitrary  appointment,  that  "through  much  tri- 
bulation they  must  enter  into  the  kingdom  of  heaven;" 
and  some  have  undertaken  to  explain  what  thej^  re- 
garded as  mysterious,  the  necessity  of  such  a  course, 
as  a  proper  preparation  for  the  happiness  of  heaven, 
on  the  principle  of  contrast.  But  they  overlook  the 
real  cause.  There  may  be,  and  is,  not  a  little  that 
appears  mysterious,  in  the  great  and  peculiar  suffer- 
ings which  are  sometimes  sent  on  the  most  pious  and 
devoted;  while  those  destitute  of  their  eminent  quali- 
ties, pass  on  smoothly  through  the  world.  But  in  the 
case  of  the  former,  God  may  have  the  same  reasons, 
in  their  severe  trials  and  sufferings,  which  influenced 


334  SERMON   XIX. 

him  in  the  case  of  Job, — to  magnify  his  grace,  and  to 
show  its  sufficiency  under  all  circumstances.  But  it 
is  not  sufficiently  considered,  that  while  such  suffer 
justly,  and  even  far  less  than  they  deserve,  judgments 
and  afflictions  are  the  necessary  means  of  keeping 
most  Christians  from  fatal  wanderings.  The  sins,  too, 
of  Christians  are  peculiarly  aggravated.  They  not 
only  sin  against  the  light  and  the  love  which  are  dis- 
played before  their  eyes,  the  proofs  of  which  are  every- 
where around  them,  but  against  light,  love,  and  grace 
experienced.  Light  has  shined  into  their  minds ;  love 
has  been  shed  abroad  in  their  hearts ;  grace  has  been 
given  to  subdue  their  enmity ;  "  they  have  tasted  the 
heavenly  gift,  and  been  made  partakers  of  the  Holy 
Ghost,  and  the  good  word  of  God,  and  the  powers  of 
the  world  to  come."  They  have  known  the  bitterness 
and  yet  happy  consequences  of  repentance;  and  placed 
themselves  voluntq,rily,  and  cheerfully,  and  gratefully, 
under  the  most  solemn  obligations.  To  decline  from 
such  a  state,  to  fall  from  such  a  height  into  forgetful- 
ness,  lukewarmness,  and  sleep,  mark  an  offence  of  deep 
aggravation. 

It  is,  however,  no  doubt  often  the  case,  that  this 
effect  is  produced  without  any  visible  or  perceptible 
means.  God  sometimes  manifests  himself  directly  to 
a  backslidden  Christian.  Light  suddenly  bursts  upon 
his  mind ;  painful  convictions  are  instantly  awakened 
in  the  conscience.  The  heart  at  once  breaks.  He  is 
overwhelmed  with    a   sense   of  his  ingratitude,  and 


SERMON  XIX.  335 

forget  fulness,  and  broken  resolutions,  and  disregarded 
vows.     Pie   suddenly  starts,  as  from  a  sleep.     Such 
suddenness   evidently   appears   to   have   marked  the 
change  in  Job,  when  he  exclaimed,   "  I  have  heard 
of  Thee  by  the  "hearing  of  the  ear,  but  now  mine  eye 
seeth  Thee."     He  had  been,  as  it  were,  in  a  state  of 
delirium.     No  doubt  his  extreme  sufferings  and  un- 
equalled  trials   contributed   much    to    produce   that 
state,  yet  he  had  not  been  altogether  innocent.     Nay, 
he  had  deeply  offended,  and  attempted  a  self-justifi- 
cation  which  was   an   offence   to   his   Maker.      The 
moment  God  said  to  him,  "  Shall  he  that  contendeth 
with  the  Almighty  instruct  him  ?     He  that  reproveth 
God,  let  him  answer  it."     Job  exclaims,  "  Behold,  I 
am  vile  ;  what  shall  I  answer  thee !     I  will  lay  my 
hand   upon    my   mouth — I  will  proceed   no  farther. 
I   have   uttered   that  I   understood   not :  things  too 
wonderful   for   me,   which    I   know   not."     "I  have 
heard  of  Thee  by  the  hearing  of  the  ear."     His  views 
had  been  obscured.     He  had  lost  the  deepness  and 
vividness  of  his  impressions  of  God  and  divine  things. 
He   instantly    awakes    from    that    state,   and    adds, 
"But  now  mine  eye  seeth  Thee."      How  similar  to 
this  has  been  the  experience  of  many  a  child  of  God  ! 
Their  previous  condition    may  have   been    very  dif- 
ferent from  his ;  but  the  change  no  less  great,  sudden, 
overwhelming,  and  entire.      Is  it  not  indeed  the  case 
with  every  unfaithful  and  wandering  Christian,  when 
brought  to  see  and  realize  his  true  condition  ?     With 


336  SERMON    XIX. 

every  Christian  who  has  become  lukewarm,  and  is 
revived  ?  Strange,  that  what  has  been  invariably  true 
for  two  thousand  years,  yea,  ever  since  God  had  a 
covenant  people,  should  be  brought  as  an  objection  to 
a  work !  For  it  is  their  suddenness  which  has  been 
objected  to  in  revivals  of  religion.  And  yet  they 
must  be  sudden,  so  far  as  the  Church  or  Christians 
are  concerned,  if  they  are  ever  revived.  This  may 
or  may  not  be  the  case  in  the  conversion  of  sinners. 
Hence,  frequently,  and  more  commonly,  few  are  con- 
verted at  the  same  time.  The  work  is  often  conti- 
nued months,  while  every  day  may  w^itness  to  the 
conversion  of  some. 

And  so  is  it  more  frequently,  and  almost  always 
the  case,  that  sinners  continue  for  days,  and  some- 
times for  weeks,  in  a  state  of  gradually  deepening 
conviction,  before  the  heart  yields,  and  the  sinner 
submits.  But  this  is  seldom,  if  ever,  the  case,  with 
a  Christian  who  has  become  remiss,  but  is  brought  to 
see  his  condition.  There  is  yet  something  within 
him  which  answers  to  the  first  note  of  alarm.  A 
spark  of  grace,  which  revives  at  the  first  touch  of  the 
Spirit  of  God. 

His  former  experience,  if  a  real  child  of  God,  has 
prepared  him  for  a  rededication  to  God,  and  imme- 
diate return  to  duty.  He  has  no  apologies,  no 
excuses  to  plead.  Excuses  and  apologies  among 
Christians  are  peculiar  to  a  state  of  apathy  and  de- 
clension.    It  is  then  they  attempt  to  excuse  and  even 


SEKMOxV   XIX.  337 

justify  themselves  for  their  neglect  of  duty,  their  de- 
votedness  to  the  world,  and  their  indulgence  in  that, 
whatever  it  may  be,  which,  is  inconsistent  with  their 
Christian  character,  and  solemn  professions.  Not  a 
sentence  of  the  kind,  I  may  safely  affirm,  ever  escapes 
their  lips,  not  a  feeling  of  the  kind  exists  in  their 
hearts,  from  the  moment  that  the  Spirit  of  God 
renews  his  impression  on  their  hearts,  or  specially 
calls  up  their  attention  to  their  condition.  They  are 
only  astonished  that  they  could  ever  have  lost  the 
impressions  they  once  had.  They  marvel,  as  well 
they  may,  that  they  could  have  fallen  into  sleep ; 
and  are  filled  with  wonder  and  gratitude  to  God,  that 
he  did  not  suffer  them  to  sleep  on  and  perish,  and 
cannot  help  feeling,  if  not  exclaiming,  in  the  very 
language  of  Job,  "  I  have  heard  of  Thee  by  the 
hearing  of  the  ear ;  but  now  mine  eye  seetli  Thee ;" 
and  like  him  too,  "  abhor  themselves,  and  repent  in 
dust  and  ashes." 

Thus  have  I  attempted,  though  generally  and  im- 
perfectly, to  describe  the  difference  clearly  indicated 
in  the  two  clauses  of  the  text,  and  to  briefly  illustrate 
their  applicability  to  Christians. 

In  describing  the  state  of  the  sinner,  as  rej)resented 
"  by  the  hearing  of  the  ear,"  I  remark, 

1.  That  what  is  expressed  by  this  phrase  is  uni- 
versally true.  There  is  no  human  being,  possessed 
of  the  ordinary  faculties  of  such  a  being,  who   has 

22 


338  SERMON   XIX. 

not  this  mode  of  knowing  God.  The  Creator  has 
furnished  abundant  evidence  of  his  existence,  and 
of  at  least  some  of  his  perfections,  which  are  level 
with  the  lowest  exercise  of  the  rational  faculties. 
Man  has  been  styled  a  religious  being,  as  his  most  dis- 
tinguishing characteristic.  By  this  it  is  not  meant, 
indeed,  that  he  possesses  by  nature  any  holy  prin- 
ciple, but  that  he  is  not  only  capable  of  becoming  a 
holy  being,  but  that  there  is  that  naturally  in  him 
which  leads  him  to  recognize  a  Supreme  Being. 

There  are  many,  indeed,  and  some,  perhaps,  are  to 
be  found  in  Christianized  countries,  who  do  not  know 
him  by  the  name  of  God,  or  any  of  his  usual  names, 
and  who  are  utterly  ignorant  of  his  true  character. 
But  it  is  to  be  questioned  if  there  is,  or  ever  was,  one 
of  ordinary  understanding,  who  was  utterly  ignorant 
of  the  existence  of  a  Supreme  Being.  It  is  not  true 
in  the  very  darkest  regions  of  heathenism.  The  ex- 
istence of  idolatry,  which  is  universal,  where  the  true 
God  is  not  worshipped,  demonstrably  proves  this.  On 
this  ground  St.  Paul  declared,  "  Because  that  which 
may  be  known  of  God,  is  manifest  in  them.  For  the 
invisible  things  of  him,  from  the  creation  of  the  world, 
are  clearly  seen,  being  understood  by  the  things  that 
are  made,  even  his  eternal  power  and  Godhead;  so 
that  they  are  without  excuse."  The  language,  how- 
ever, of  creation  and  providence  (for  both  these  means 
of  knowing  God  are  included  in  the  above  declara- 
tion), though  the  most  imperfect  that  can  be  possessed. 


SERMON   XIX.  339 

yet  leaves  every  man  without  excuse  who  does  not 
even  glorify  or  worship  God,  as  God.  And  the  sole 
reason  assigned  is,  not  destitution  of  all  knowledge, 
but  the  corruption  of  the  heart.  "  Because  that  when 
they  knew  God,  they  glorified  him  not  as  God ;  but 
became  vain  in  their  imaginations,  and  their  foolish 
heart  was  darkened."  This,  however,  may  be  termed 
the  very  lowest,  or  most  imperfect  means  or  manner 
of  hearing  of  God  "  by  the  hearing  of  the  ear." 

2.  The  means  of  a  knowledge  of  God  rise  an  impor- 
tant degree  higher,  when  we  take  into  the  axjcount 
the  faculty  of  conscience.  On  this  faculty  God  has 
impressed  a  clearer  apprehension  of  himself,  both  of 
his  existence  and  his  nature,  than  on  that  of  the  under- 
standing, or  any  other  faculty.  Conscience  is  the 
power  which  convicts  of  sin  and  guilt.  But  sin  and 
guilt  presuppose  the  existence  of  a  law,  either  of  a 
written  law,  or  of  a  law  of  nature ;  they  presuppose  a 
standard,  the  nature  of  which  is  holy.  But  there 
are  millions  of  our  race  who  have  not  the  written 

4 

law,  while  there  is  not  one  who  has  no  consciousness 
of  sin  and  guilt.  And  this  is  the  view  which  the 
Apostle  Paul  gives  us  of  the  conscience,  as  affording 
a  knowledge  of  the  nature  and  character  of  God. 
"  For  when  the  Gentiles,  which  have  not  the  law 
(the  written  law),  do,  by  nature,  the  things  contained 
in  the  law,  these  having  not  the  law,  are  a  law  unto 
themselves;  which  show  the  work  of  the  law  written 
in  their  hearts,  their  conscience  also  bearing  witness. 


340  SERMON    XIX. 

and  their  thoughts  the  meanwhile   accusing    or  else 
excusing  one  another." 

This  greatly  increases  the  inexcusableness  of  the 
individual  who  does  not  obey  the  dictates  of  his  con- 
science, in  at  least  abstaining  from  what  awakens  in 
him  a  conviction  of  sin  and  guilt.  It  is  the  voice  of 
God  within  him.  But  God  may  speak  louder  than 
in  the  above  instance,  and  yet  his  voice  prove  equally 
ineffectual.     For 

3.  The  sinner  may  be  instructed  in  the  doctrines  of 
Divine  revelation ;  his  belief  may  embrace  the  whole 
circle  of  religious  truths,  and  that  belief  have  every 
mark  of  entire  sincerity ;  he  may  have  the  most  un- 
hesitating belief  of  the  existence  of  God,  and  of  all 
the  peculiar  and  infinite  perfections  of  his  nature ; 
the  distinct  and  peculiar  character  and  offices  of  the 
Son  of  God,  and  of  the  Holy  Spirit ;  the  fall  of  man  ; 
his  innate  and  entire  depravity ;  the  necessity  of  re- 
generation ;  a  future  state  of  rewards  and  punish- 
ments, of  eternal  duration  ;  the  binding  force  of  the 
Divine  law,  and  the  absolute  necessity  of  personal, 
experimental  religion.  All  this  may  be  without 
rational  doubt,  yet  all  this  may  consist  with  an  im- 
peniten£  and  unsubmissive  heart,  and  consequently, 
be  no  more  than  "  hearing  of  God  with  the  hearing  of 
the  ear." 

4.  The  voice  of  God  may  be  still  more  audible. 
The  conscience  may  be  awakened  to  a  higher  degree 
than  to  produce  a  mere  consciousness  of  guilt,  and  an 


SERMON    XIX.  d4i 

apprehension  of  unsafety.  There  may  be  the  most 
pungent  convictions  ;  and  these  convictions  may  only 
excite  a  spirit  of  more  determined  rebellion.  If  not, 
then  is  there  no  blasphemy  in  perdition.  But,  our  Sa- 
viour has  told  us  of  some  who  saw  and  knew,  but  the^ 
more  strongly  to  dislike  and  resist.  "  They  have 
both  seen  and  hated  both  me  and  my  Father." 
Surely  there  is  nothing  improbable,  or  uncommon,  in 
being  entirely  convinced  of  what  we  entirely  dislike. 

Again,  God  has  spoken  still  louder,  nor  spoken  al- 
together in  vain — for  external  reformation  has  been 
the  effect.  Those  courses  and  acts  which  produce  the 
pain  will  be  avoided.  But  mere  external  reformation 
is  not  the  ground  of  hope  :  surely,  it  is  not  better 
ground  than  the  amiableness  and  unexceptionable 
morality  of  those  who  were  never  otherwise  than 
amiable  and  moral:  and  yet  this  was  declared  al- 
together untenable  in  the  case  of  the  young  nobleman, 
and  equally  so,  in  the  case  of  every  other  one.  And 
we  remark. 

Once  more.  That  all  these  outward  calls  and  in- 
ward admonitions  may  be  enforced  by  solemn  and 
awakening  providences.  God  often  reveals  himself  most 
clearly  in  his  providences.  His  goodness  is  seen  and  felt, 
and  cannot  but  be  acknowledged  ;  they  aiford  incon- 
testable proofs  of  his  benevolence.  Divine  justice  is  often 
strikingly  displayed  in  them.  Often  does  God  show  his 
hatred  of  sin,  and  his  approbation  of  virtue,  in  his 
dealings  towards  his  creatures.     These  often  possess  a 


342  SERMON   XIX. 

judicial  character,  and  they  are  sometimes  evidently 
retributive.  The  iniquities  of  men  are  often  visited 
upon  themselves.  Divine  providences  are  sometimes 
of  a  very  alarming  and  instructive  character ;  they 
.speak  with  an  impressive  and  powerful  eloquence ; 
seldom  do  they  fail  to  produce  some  effect ;  they 
either  force  to  submission,  or  provoke  to  new  acts  of 
rebellion  :  the  latter  is  but  too  often  the  effect.  But 
in  every  instance,  where  the  providences  of  God  are 
unaccompanied  with  a  saving  influence,  all  the  know- 
ledge derived  from  them  is  only  "  by  the  hearing  of 
the  ear ;"  they  strike  the  senses,  carry  conviction  to 
the  understanding,  wake  up  alarm  in  the  conscience, 
and  produce  a  partial  and  temporary  reformation. 
But,  if  this  be  all,  they  still  leave  the  heart  unsub- 
dued, and  the  sinner  without  hope.  There  have  been 
many  who  have  thus  been  taught — have  thus  lived — 
and  thus  died  ;  and  we  fear  there  are  multitudes  of 
others,  who  are  following  on  in  the  same  course,  to 
experience  the  same  end. 

Then  all  the  instructions  afforded  by  creation,  by 
the  conscience,  by  the  written  law,  and  the  published 
Gospel,  with  the  additional  instructions  and  powerful 
enforcements  of  providences  of  every  variety,  and  even 
the  awakening,  and  sometimes  deeply  convicting  influ- 
ence of  the  Holy  Spirit, — these,  all  these,  amount  to 
no  more  than  hearing  "  by  the  hearing  of  the  ear." 
This  is  mere  light  without  saving  grace;  while  the  full 
blaze  of  eternity  can  convert  no  soul.     What,  then, 


SERMON   XIX.  343 

is  it  to  see  God  ?     Or  what  is  implied  by  the  words, 
"But  now  mine  eye  seetli  Thee?" 

In  order  to  present  the  subject  clearly  to  view,  it 
becomes  necessary  to  state  what  it  does  not  imply. 

1.  It  does  not  imply,  necessarily,  a  change  of  one's, 
views,  or  belief  in  regard  to  the  great  and  essential 
doctrines  and  truths  of  the  Bible.  These  may  already 
be  correct.  Many  an  impenitent  sinner  has  as  correct 
views  of  Gospel  truth,  as  the  best-instructed  Christian, 
Information,  even  perfect  knowledge,  may  exist  with- 
out any  holiness.  St.  Paul  has  expressly  decided  this 
case.  "Though  I  have  all  knowledge  and  all  faith,  and 
have  not  charity  or  love,  I  am  nothing."  Knowledge 
and  belief,  then,  can  consist  with  unrepented  sin,  and 
even  endless  blasphemies. 

2.  Nor  does  it  imply  any  new  means  of  grace. 
These  were  fixed  from  eternity,  and  were  all  an- 
nounced when  the  volume  of  inspiration  was  closed. 
Nor  is  it  agreeable  to  the  experience  of  the  converted 
themselves,  that  their   conversion  is   attributable  to 

,  any  neiv  means ;  or  that  their  attention  was  first 
arrested  by  any  uncommon  truth.  Before  even  a  sen- 
tence of  the  New  Testament  was  written,  our  Saviour 
most  explicitly  taught  the  sufficiency  of  the  nveans  or 
the  truths  contained  in  the  Old  Testament.  "  They 
have  Moses  and  the  prophets,  let  them  hear  them.  If 
they  hear  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded,  though  one  rose  from  the  dead." 


344  SERMON   XIX. 

Besides  millions  had  possessed  no  other,  and  were 
then  in  heaven. 

3.  The  expression,  "mine  eye  seeth  Thee,"  does 
not  imply  any  supernatural  or  strange  appearances, 
as  objects  of  sight.  Imagination,  indeed,  has  had  not 
a  little  to  do  in  awakening  attention  to  the  interests 
of  the  soul,  and  creating  alarm  in  view  of  one's  eter- 
nity. Dreams  even  have  produced  the  same  effect. 
It  is  perfectly  consistent  with  the  character  of  God  to 
employ  any  faculty  of  the  mind,  as  a  channel  through 
which  to  operate  or  to  convey  truth  to  the  mind  or 
heart  of  the  sinner.  But  nothing  as  to  any  saving 
influence  can  be  inferred  from  the  mode  of  operation. 
We  must  look  to  other  effects,  and  other  fruits,  for 
anything  decisive. 

Once  more.  Nor  do  the  expressions  imply  a  pun- 
gency or  a  degree  of  painful  conviction,  of  which  no 
impenitent  sinner  is  ever  the  subject.  Painful  convic- 
tions of  sin,  and  of  one's  desert,  these  indeed  are,  and 
must  be,  where  there  are  any  just  conceptions  of  the 
nature  of  sin,  or  of  one's  true  condition.  It  is  impos- 
sible to  place  any  proper  value  on  the  bloody  sacrifice 
of  Christ,  or  his  amazing  condescension  in  coming  into 
our  world  to  redeem  lost  sinners,  without  having  them. 
But  the  convictions  of  the  merely  awakened  sinner 
are  often  more  painful,  where  they  do  not  than  where 
they  do  end  in  conversion.  The  sinner  is  sometimes 
abandoned  to  despair,  from  which  he  never  recovers, 


SERMON   XIX.  345 

while  the  convert  is  sustained  by  hope ;  the  one  con- 
tinues to  resist,  while  the  other  submits.  We  are  to 
place  no  confidence,  therefore,  in  the  mere  painfulness 
of  one's  convictions.  We  are  prepared  now  to  show 
what  they  do  imply. 

As  in  the  case  of  the  backslidden,  but  recovered 
Christian,  a  great,  essential,  and  sudden  change  takes 
place.  There  may  be,  and  more  commonly  there  is,  a 
previous  process  or  preparation,  which  is  gradual,  and 
of  longer  or  shorter  continuance;  which  is  seldom,  if 
ever,  the  case  with  the  Christian  who  is  brought  to  a 
real  conviction  of  his  true  condition.  Sinners  some- 
times remain  a  long  time  in  a  state  of  conviction. 
But  there  is  a  precise  moment  when  conversion 
occurs.  There  must  be  a  point  where  the  soul  ceases 
to  travel  from  God,  and  turns  towards  him.  The 
subject  himself  may  not  be  able  distinctly  to  mark 
it.  It  may  be  days,  and  weeks,  and  even  months, 
before  he  has  any  comfortable  satisfaction  on  the 
point,  or  before  he  is  free  from  painful  anxiety.  But 
the  representations  of  the  new  birth  are  such  in 
the  Bible,  and  the  doctrine  of  the  unrenewed  man's 
entire  moral  depravity  is  so  abundantly  established, 
that  the  change  denoted  by  regeneration  must  be 
sudden,  must  be  instantaneous ;  while  the  same 
account  affords  no  less  evidence  and  assurance  of  the 
greatness  of  the  change  which  has  passed  upon  the 
converted  sinner.  If,  therefore,  we  judge  wholly 
from  the  nature  of  the  case,  as  taught  in  the  word  of 


346  SERMON    XIX. 

God,  we  can  arrive  at  no  other  conclusion.  But  it  is 
not  left  to  be  inferred  from  the  mere  declarations  of 
the  Bible,  or  to  be  deduced  from  a  course  of  reason- 
ing. There  is  something  of  an  experimental  nature, 
something  in  matter  of  experience,  which  proves  the 
greatness  of  the  change,  as  well  as  its  reality.     For 

1.  There  is  a  calmness,  succeeding  a  state  of  alarm 
and  agitation,  which  is  new  and  peculiar.  True,  this 
is  not  decisive  in  itself.  And  were  this  all,  it  would 
amount  to  but  slender  evidence.  For  the  subject 
himself,  oftener  than  otherwise,  suspects  it  and 
regards  it  only  as  evidence  that  his  religious  impres- 
sions are  fast  subsiding,  and  even  that  the  Spirit  of 
God  has  forsaken  him.  This  may  indeed  be  the 
case ;  yet  this  is  often  the  genuine  effect  of  the  Spirit's 
own  agency — the  fruit  of  his  special  sanctifying  in- 
fluence. But  when  it  awakens  apprehensions  of  the 
Spirit's  departure,  and  leads  to  more  earnest  prayer, 
greater  watchfulness,  and  a  more  unreserved  dedica- 
tion of  one's  self  to  God,  then  there  is  more  than  "the 
hearing  of  the  ear."  The  subject  can  say,  though 
the  vision  may  be  exceedingly  imperfect  and  obscure, 
"  Now  mine  eye  seeth  Thee."  It  may  be  as  "through 
a  glass,  darkly;"  it  may  be  in  the  sense  or  degree  in 
which  the  man  whose  sight  the  Saviour  restored, 
said,  "  I  see  men  as  trees  walking."  Or  the  state 
which  Paul  describes,  when  he  exhorted,  that  "  they 
should  seek  the  Lord,  if  haply  they  might  feel  after 
him,  and  find  him."     When  this  is  the  nature   and 


SERMON   XIX.  347 

tendency  of  that  calmness  which  pervades  the  newly 
regenerated  heart,  then  is  it  true,  though  it  be  with 
hesitation  and  doubt,  he  can  say,  "  Now  mine  eye 
seeth  Thee." 

2.  There  is  a  feeling  of  submission  which  is  new. 
And  where  this  accompanies  that  calmness  of  which 
we  have  just  been  speaking,  the  evidence  of  renewing 
grace  is  greatly  strengthened.  There  are,  indeed, 
different  kinds,  as  well  as  different  degrees,  of  sub- 
mission:  from  peaceful  to  joyous;  from  merely  uncom- 
plaining to  the  most  entire;  from  unresisting  to 
cordial.  There  is  a  submission  which  may  be  termed 
the  submission  of  indifference.  The  sinner  becomes 
wearied  in  his  strivings;  and  hence  gives  over 
exertion,  and  settles  down  into  indifference.  There 
is,  too,  a  submission,  which  I  would  call  the  submis- 
sion of  despair :  when  the  subject  of  it  seems  to  feel 
and  say,  "  I  may  be  saved,  or  I  may  be  lost.  I  can  do 
no  more  than  I  have  done,  and  leave  it  with  God  to 
save  or  destroy."  The  submission  of  the  regenerate 
sinner,  however,  is  widely  different  from  both.  It 
arises  from  no  feeling  of  indifference.  He  is  never 
more  alive  to  his  immortal  interests.  It  is  infinitely 
removed  from  that  which  arises  from  the  feeling  that 
he  has  done  all  he  can  to  save  his  soul,  and  can  do 
no  more.  It  is  not  on  his  doing  all,  or  doing  any- 
thing, that  he  relies.  He  does  not  cease  to  do,  nor 
cease  to  do  all  he  can.  But  his  doing,  if  so  I  may 
speak,  is  to  let  God  do  all — to  throw  himself,  as  it 


348  SERMON   XIX. 

were,  into  the  arms  of  his  Saviour,  who  claims  the 
glory  of  doing  all,  from  the  very  first  provision  of  his 
mercy  to  the  consummation  of  his  grace ;  from  the/ 
first  awakening  of  his  Spirit  to  his  perfect  sanctifica- 
tion.  While  such  an  one  accepts  the  punishment  of 
his  iniquity,  his  supreme  aim  is  cheerfully  to  suffer, 
and  devotedly  to  do  the  will  of  his  Redeemer.  This 
is  a  new  and  peculiar  feeling.  That  individual  can 
say,  "Now  mine  eye  seeth  Thee." 

3.  He  sees  God  in  the  glorious  harmony  of  his  plan 
of  salvation.  On  the  broad  ground  of  a  Divine  atone- 
ment, which  to  him  is  the  only  conceivable  ground  of 
hope,  he  not  only  believes,  but  sees  how  God  can  be 
just,  and  the  justifier  of  him  that  believeth.  He  sees 
the  ground  as  well  as  necessity  of  the  Spirit's  rege- 
nerating operations  on  a  totally  depraved  heart.  His 
heart  can  solve,  if  his  reason  cannot,  that  great,  and 
to  so  many,  most  perplexing  difficulty,  of  man's  entire 
dependence  on  God,  and  the  perfect  freedom  of  his  own 
actions.  And  that  the  eternal  decrees  of  Jehovah  are 
all  accomplished  by  the  very  freedom  of  the  creature's 
actions;  hy  the  believer's  perseverance  unto  eternal 
life,  and  the  sinner's  abandonment  to  endless  death. 
A  glorious  consistency  runs  through  the  whole 
scheme  of  redemption.  God  is  seen,  save  in  heaven, 
more  clearly,  more  gloriously,  in  nothing,  than  in  the 
beautiful  harmony  of  the  whole  system  of  redeeming 
grace. 

The  converted  sinner  perceives  this  harmony,  and 


SERMON    XIX.  349 

exclaims — '*  Now,  now,  mine  eye  seetli  Thee."  God 
is  love,  and  truth  reflects  that  love  ;  and  perceiving 
and  loving  the  truth,  he  sees  and  loves  its  Author. 
This  principle  runs  through  all  the  government  of 
God.  Hence,  he  recognizes  God  in  all  the  events  of 
his  providence  ;  he  sees  him  in  his  mercies,  and  in  his 
judgments.  This  principle  applies  to  all  circumstances 
and  all  conditions.  I  leave  its  further  application  to 
yourselves,  and  close  the  subject  with  two  or  three 
reflections. 

1.  Every  one  of  us  may  easily  perceive  which  part 
of  our  text  applies  to  himself :  whether  it  is  true  of 
him  only  that  he  has  heard  of  God  by  the  hearing  of 
the  ear,  or  can  say,  "  Mine  eye  seeth  him."  AVere  we 
heathens,  the  former  were  true  of  us  ;  how  true  then 
to  the  enlightened,  the  informed,  the  Gospel-in- 
structed sinner !  How  often  have  we,  even  the  little 
children  of  this  congregation,  heard  of  God  "  by  the 
hearing  of  the  ear."  We  learned  his  name  and  much 
of  his  character  almost  in  our  infancy,  and  have  been 
learning  something,  yea  much,  from  his  word,  and  his 
providences,  during  our  life  thus  far.  And  to  all  the  out- 
ward calls,  which  the  great  God  has  been  constantly 
addressing  to  us,  he  has  added  the  whispers  of  his  Spirit. 
But  with  all  these  we  may  perish.  This  is  no  more  than 
hearing  with  the  ear.  We  must  see  God  ;  see  him  as 
he  manifests  himself  by  his  Spirit  to  the  heart ;  see  him 
as  he  stamps  the  Saviour's  image  there ;  see  him  in  his 
clearly  apprehended  loveliness ;  see  him  in  the  beauty 


350  SERMON   XIX. 

of  his  holiness.  And  have  Ave  all  thus  seen  him  ?  A 
more  important  point  of  inquiry  cannot  be  presented. 
Our  eternal  destiny  depends  on  it.  If  there  be  doubt, 
and  we  dismiss  it  before  it  be  solved,  satisfactorily 
and  happily  solved,  we  do  it  at  our  peril. 

2.  The  various  sources  whence  we  derive  our  know- 
ledge of  God,  if  after  all  we  perish,  will  be  just  so 
many  sources  of  misery  to  us  in  eternity.  We  can 
never  lose  any  of  it.  We  shall  carry  it  with  us  to  his 
bar.  If  a  heathen  must  wake  up  with  surprise  in 
eternity,  with  what  fearfalness  must  enlightened  sin- 
ners appear  there  !  Provocations  increase  with  abused 
knowledge.  0,  what  a  doom  thus  awaits  sinners 
among  us,  who  shall  leave  the  world  in  all  their  im- 
penitence! In  their  constantly  increasing  knowledge 
of  God,  how  are  they  "  treasuring  up  wrath  against 
the  day  of  wrath,  and  revelation  of  the  righteous 
judgment  of  God  T' 

3.  It  is  a  natural  reflection  from  our  subject,  that  if 
God  appear  so  terrible  to  the  sinner  when  he  only 
manifests  himself,  as  it  were,  to  his  senses,  as  he  often 
does  by  his  providences,  what  must  it  be  to  behold 
him  face  to  face  ?  Even  the  Christian  often  trembles 
when  he  thinks  of  that  interview  with  the  great  God. 
Nothing  but  the  hope  of  his  approving  smiles  can  sus- 
tain him.  Seraphim  and  cherubim  veil  their  fiices  in 
his  presence.  How  the  glorious  presence  of  the  lovely 
and  the  loving  Saviour,  on  the  Mount  of  Transfigura- 
tion, overpowered  Peter,  James,  and  John  !    Ah,  what 


SERMON   XIX.  351 

then  must  be  the  effect  of  his  presence  on  the  sumer ! 
AVhen  clothed  in  flesh,  and  in  a  form  like  themselves, 
how  his  enemies  fell  to  the  ground  by  one  look  from 
him  in  the  Garden  !  Still  more  terrible  was  his  rtp- 
pearance  to  Saul  of  Tarsus,  on  his  way  to  Damascus. 
And  in  awful  language  we  hear  it  described,  as  he 
will  appear  in  the  last  day,  to  those  who  leave  the 
•world  without  a  saving  interest  in  him.  "  Rocks, 
mountains,  ftill  on  us,  and  hide  us  from  the  face  of 
Him  that  sitteth  on  the  throne,  and  from  the  wrath  of 
the  Lamb ;  for  the  great  day  of  his  wrath  is  come,  and 
who  sliall  be  able  to  stand  ?"  And  yet,  sinner,  you 
must  meet  him !  And  have  you  never  seriously 
thought  how  you  shall  meet  him  ?  And  can  any  sin- 
ner seriously  think  of  it  and  not  tremble?  The  solemn 
interview  is  approaching.  The  hour  hastens  when 
you  shall  see  him  face  to  face.  Nothing  but  perfect 
holiness  can  stand  before  him.  It  is  because  Chris- 
tians shall  be  perfectly  holy  that  they  will  see  him 
with  joy  ;  but  that  holiness  must  begin  here.  Begun 
here,  it  will  be  consummated  at  death.  Let  me  then 
call  on  every  sinner  to  repent,  and  repent  now  ;  for 
a  little  delay  may  prevent  it  forever. 


XX. 

CHRISTIAN  EXCELLENCE. 

"An  old  disciple."— Acts  21  :  16. 

This  high  commendation  was  passed  on  Mnason,  of 
Cyprus.  The  verse  which  contains  it  furnishes  all 
the  information  Inspiration  has  given  of  this  vene- 
rable man.  Nor  can  language  be  framed  to  express  a 
hisjher  character  than  the  words  which  head  this  dis- 
course  describe.  "An  old  disciple."  Mnason  was 
not  venerable  for  his  years  merely ;  but  his  numerous 
years  were  crowned  with  solid  piety.  He  was  not 
only  an  old  man,  but  "  an  old  disciple ;"  an  aged 
Christian  ;  or,  as  the  original  signifies,  a  disciple  from 
the  beginning.  His  name  denotes  a  "seeker,"  or 
"exhorter;"  and  reference  is  made  to  a  term  which  is 
translated,  "  taught  from  youth."  Mnason,  then,  had 
not  only  lived  long,  but  he  had  long  been  a  scholar  in 
the  school  of  Christ.  While  a  youth,  too,  he  enlisted 
under  his  Saviour,  as  the  Captain  of  his  salvation. 
Some  suppose  he  was  one  of  the  seventy  disciples,  or 
among  the  first  converts  at  Cyprus;  though,  at  this 
time,  he  was  a  citizen  of  Jerusalem,  as  appears  from 


SERMON  XX.  353 

bis  kindly  tendering  to  the  Apostle  the  hospitalities 
of  his  house,  while  he  should  remain  in  that  city. 
Whether  these  conjectures  are  well  or  ill-founded,  one 
thing  is  certain :  he  had,  for  many  years,  been  en- 
gaged in  the  service  of  his  Lord  and  Master.  And 
instead  of  becoming  wearied  in  it,  he  grew  more  faith- 
ful, more  diligent,  and  more  warmly  attached  to  the 
cause  Avhich  he  had  espoused.  This  appears,  from  the 
very  circumstances  under  which  this  honorable  men- 
tion is  made  of  him,  by  the  inspired  penman  of  the 
text.  Paul  the  Apostle,  on  his  way,  it  seems,  from 
Miletus  to  Jerusalem,  stopped  and  tarried  some  days 
at  Coesarea.  Here  a  prophet,  named  Agabus,  met 
him,  and  delivered  to  him  a  message  from  the  Holy 
Ghost.  This  prophet  took  Paul's  girdle,  and  binding 
his  own  hands  and  feet,  said,  "  Thus  saitli  the  Holy 
Ghost ;  so  shall  the  Jews,  at  Jerusalem,  bind  the  man 
that  owneth  this  girdle,  and  shall  deliver  him  into  the 
hands  of  the  Gentiles."  Thus  predicting  the  dangers 
and  trials  which  awaited  the  Apostle  at  Jerusalem. 
But  nothing  could  relax  his  purpose.  All  their 
attempts  to  dissuade  him  from  it  were  unavailing. 
No  threatening  dangers  could  repress  or  damp  the 
zeal  and  ardor  of  his  pious  soul.  He  panted  to  dis- 
play the  honors  and  the  glory  of  his  Redeemer's  cross 
on  the  very  spot  where  it  had  been  crimsoned  with 
his  precious  blood,  and  to  plant  it  with  his  own  hand 
among  his  crucifiers.  And  when  no  arguments  could 
prevail   on   him   to   abandon  his   object,  his   friends 

23 


354  ^  SERMON   XX. 

assented,  saying,  "  The  will  of  the  Lord  be  done." 
Many  of  them,  however,  would  accompany  him,  and, 
among  them,  one  Mnason,  of  Cyprus,  an  old  disciple, 
with  whom  he  should  lodge.  Though  borne  down 
under  the  weight  of  years,  he  wished  to  share  with 
the  Apostle  the  dangers  and  perils  of  his  visit  to  Jeru- 
salem. The  testimony  of  so  many  years  of  fidelity  to 
Christ,  and  attachment  to  his  cause,  he  was  ready  to 
close  and  consummate  with  this  benevolent  proffer  of 
his  hospitalities,  his  influence,  and  efforts  to  aid  the 
Apostle  in  the  great  objects  of  his  heavenly  commis- 
sion. In  this  he  acted  from  the  impulse  of  ardent 
piety,  furnishing  the  highest  evidence,  that,  as  he 
grew  in  years,  he  grew  also  in  grace.  Such  was  this 
man  of  God.  Such  was  Mnason,  of  Cyprus,  an  old 
disciple — venerable  man !  His  history,  indeed,  is  told 
in  two  words.  Yet  words,  how  expressive,  how  full 
of  import,  how  full  of  praise  !  Words  which  embrace, 
in  their  application  to  Mnason,  everything  amiable 
and  lovely  in  youth ;  decisive  and  ardent  in  man- 
hood; firm,  dignified  in  old  age.  The  same  words  are 
his  epitaph.  Who  that  values  posthumous  praise, 
and  especially  regards  a  reputation  for  eternity,  would 
not  prefer  them,  as  the  record  of  his  history,  to  the 
volumes  of  panegyric  that  are  written  of  the  greatest 
heroes  and  statesmen  that  ever  lived !  More  durable 
than  all  the  inscriptions  on  marble  or  brass — written, 
too,  by  the  pen  of  Inspiration,  on  the  pages  of  life, — a 


SERMON    XX.  355 

fair  transcript  of  the  same  record  in  the  book  of  God's 
everlasting  remembrance. 

With  such  an  example  before  us,  I  purpose  to 
sketch,  though  it  be  but  faintly,  the  mere  outlines  of 
the  character  of  an  old  disciple,  and  enforce  its  prac- 
tical influence  on  this  assembly. 

I.  The  foundation  of  this  character  must  be  laid  in 
early  life.  In  youth,  the  heart  must  experience  the 
renovating  power  of  grace,  and  the  soul  l)e  espoused 
to  Christ.  It  is,  indeed,  true,  that  distinction  of  Chris- 
tian character  does  not  wholly  depend  on  the  number 
of  years  a  person  is  a  Christian ;  especially,  if  we 
judge  from  the  examples  of  those  who  have  received 
that  character;  for  we  sometimes  find  that  those  who 
enter  the  school  of  Christ  in  later  life,  far  surpass 
many  that  were  at  least  supposed  to  be  Christians 
from  their  youth.  This  difference,  however,  may 
generally  be  ascribed  to  the  greater  diligence,  the 
higher  endowments,  or  more  favorable  advantages  of 
the  former.  But,  notwithstanding  this  difference,  it 
does  not  follow  that  such  would  not  have  attained  to 
higher  distinction,  in  the  Christian  life,  had  they  been 
pious  from  their  youth. 

Nor  does  it  prove  that  without  early  piety,  how- 
ever rapid  their  progress,  they  are  entitled  to  the 
honorable  character  of  old  disciples.  Christianity  is 
not  a  secret,  by  which  a  person  arrives  at  perfection, 
or  even  distinction,  at  once.  The  period  will,  indeed, 
never  come,  in  eternity,  that  the  saint  will  reach  a 


356  SERMON    XX. 

degree  of  perfection  beyond  which  he  cannot  advance. 
Heaven  is  a  state  of  eternal  progression  in  know- 
ledge; and,  consequently,  in  amount  of  happiness. 
Nor  can  any  one  set  bounds  to  the  Christian's  pro- 
gress, while  he  remains  in  this  world,  though  imper- 
fection will  cleave  to  him.  The  character  of  an  old 
disciple  must  then  be  laid,  the  seeds  of  grace  must  be 
sow;n  in  the  heart,  in  tender  youth.  A  habit  of  piety 
must  be  formed,  or  no  one,  could  his  life  equal  that 
of  Methuselah,  would  be  entitled  to  the  distinguished 
character  of  an  old  disciple  :  and  unless  this  habit  be 
formed  in  youth,  it  probably  will  never  be  formed. 
It  surely  will  not  be  so  firm  and  unyielding.  We  all 
know  how  deeply  rooted  are  habits  of  vice.  A  chief 
reason  is,  we  are  early  the  subjects  and  votaries  of  it. 
These  habits  are  not  easily  destroyed. 

It  is  difficult,  humanly  speaking,  for  grace  itself  to 
supplant  them.  They  must  be  prevented ;  and  this 
requires  early  piety.  The  aifections  must  early  begin 
to  flow  in  a  right  channel.  The  pursuit  of  heaven 
must  be  commenced  in  youth. 

II.  An  old  disciple  is  immovably  fixed  in  the  great 
doctrines  of  the  Gospel.  This  we  might  expect  from 
his  long  tuition  in  the  school  of  Christ.  He  has  not 
enjoyed  the  best  instructions,  and  yet  made  no  pro- 
gress. Christ  teacheth  as  never  man  taught.  He 
never  had  a  true  disciple  whom  he  did  not  improve. 
Nor  can  a  Christian  long  remain  stationary.  If  a 
person  make  no  advances,  he  is  only  increasing  the 


SERMON   XX.  357 

eviclencG  that  lie  is  not  a  true  disciple.  The  best 
evidence  that  a  person  is  a  Christian  is  gradual  pro- 
gress in  holiness.  Without  this,  his  pretensions,  how- 
ever high,  are  vain  and  Gmpty.  Besides,  it  is  the 
peculiar  property  of  Christian  doctrines  that  they 
exert  an  experimental  intluence.  Divine  truth  is  the 
instrument  of  sanctification ;  and  the  more  one  expe- 
riences of  the  power  of  Divine  truth,  the  more  firmly 
rooted  and  grounded  will  he  be  in  the  doctrines  of  the 
Gospel.  Hence,  saith  the  Apostle,  "  Be  not  carried 
about  with  divers  and  strange  doctrines,  for  it  is  a 
good  thing  that  the  heart  be  established  with  grace." 

The  old  disciple,  therefore,  can  have  no  doubt  of 
the  truth  of  those  doctrines,  whose  sanctifying  power 
he  has  felt  on  his  heart.  God  has  established  an  indis- 
soluble connection  between  Christian  practice,  thus 
induced,  and  this  confidence.  "  If  any  man,"  said  our 
Saviour,  '*  will  do  his  will,  he  shall  know  of  the 
doctrine,  whether  it  be  of  God."  Divine  truth,  re- 
ceived in  the  heart,  makes  an  indelible  impression. 
It  is  fixed — it  is  permanent.  It  constitutes  the  prin- 
ciple of  moral  action ;  and  a  person  who  has  felt  its 
power  would  as  soon  cease  to  act  as  an  intelligent 
agent,  as  to  doubt  the  eternal  truth  of  the  great 
doctrines  of  the  Gospel.  He  would  as  soon  doubt  his 
existence,  or  the  existence  of  God.  The  old  disciple, 
therefore,  is  not  liable  to  revolution  in  his  religious 
sentiments.  He  stands  like  a  centre  pillar  in  a  build- 
ing, equally  supporting  all  its  parts.     While  he  views 


358  SERMON   XX. 

the  commotions  of  the   religious  world,  and  the  con- 
tentions of  varying  sects  and  denominations,  produced 
by  contradictory  opinions,  his  faith  remains  fixed.     It 
is  this  confidence  that   gives  him  courage  in  death. 
For  he  knows  in  whom  he  has  believed.     It  is  this 
which  affords  him  fortitude  in  the  day  of  persecution; 
which  robs  the  rack  and  the  flames  of  their  terrific 
power.     It  is  this  which  has  led,  with  cheerfulness, 
thousands  of  holy  martyrs  to  the  scaffold  and  the  stake. 
III.  Another  trait  in  the  character  of  an  old  dis- 
ciple is  his  uniform  zeal  in  the  cause  of  Christ.     Zeal 
is  essential  to  Christian  discipleship,  even  in  its  lowest 
degree.      He    is    not    a    Christian    who   never   feels 
engaged   in    that   cause  which    cost  the  agonies  and 
precious  blood  of  the  Son  of  God  to  establish  it  in  our 
■world.     Nor  are  we  without  illustrious  examples  of 
ardent   zeal   for   Christ    among   his   young    disciples. 
But  it  is  not  common  to  find  among  them  a  uniform 
zeal.      It  often  rises  high,  and   soon  expends  itself. 
The  young  Christian,  though  he  sometimes  soar  above 
the  clouds,  is  often  seen  grovelling  in  the  dust.     He 
falls  as  low  at  one  time,  as  he  rises  high   at  another. 
His  zeal   often    arises  from    an   impression    suddenly 
made  by  a  single  truth,  or  some  unusual  providence, 
or  he  knows  not  how.     Often,  it  is  the  effect  of  animal 
excitement,    seldom    unmixed  with   it.     But   not   so 
with  the  old  disciple.     He  is  not  elevated  to-day,  and 
proportionally    depressed    to-morrow.      To    say    the 
least,  the  extremes   of  his  feelings  are  not  so  wide. 


SERMON    XX.  359 

His  zeal  is  unmixed  with  the  fervor  of  animal  feeling. 
That  fervor  is  already  expended.  Nor  does  it  arise 
from  an  impression  made  by  a  single  truth  :  for  he 
feels  equally  attached  to  all  the  truths  of  the  Gospel ; 
nor  from  some  unusual  providence,  for  he  is  prepared 
for  any.  From  his  doctrinal  knowledge  spring  all 
his  religious  affections.  And  his  steady  persuasion 
of  the  truth  and  importance  of  all  the  Christian  doc- 
trines, gives  uniformity  to  the  exercise  of  his  affec- 
tions. It  is  because  the  power  of  the  Gospel  is  not 
always  felt,  that  stupidity  ever  seizes  the  Christian. 
It  is  because  faith  is  not  always  unwavering,  that 
zeal  is  not  always  uniform. 

The  old  disciple  has  formed  a  habit  of  feeling,  as 
well  as  of  acting.  Aware  that  an  intemperate  zeal,  a 
zeal  not  according  to  knowledge,  will  do  injury  in  pro- 
portion to  the  excellency  of  the  cause  in  which  it  is 
excited,  he  keeps  a  constant  watch  over  his  affections. 
The  discipline  which  he  has  established  is  exercised 
over  every  spring  of  moral  action.  Hence,  he  is  a 
stranger  to  frenz}-,  is  removed  from  superstition.  His 
course  is  an  even  one.  His  religious  life  is  marked 
with  few  inequalities.  His  Christian  graces  grow  to- 
gether, and  uniform  zeal  is  the  result. 

IV.  The  life  of  an  old  disciple  furnishes  the  best 
exemplification  of  the  Christian  religion.  "We  have 
seen  in  him  the  Christian  graces  shining  with  a  steady 
lustre.  Whatever  his  outward  circumstances,  whether 
prosperous  or  adverse,  he  lives  the  religion  which  he 


360  SERMON   XX. 

professes.  If  prospered,  lie  is  humbly  thankful ;  if 
afflicted,  he  bows  iu  silent  submission.  On  him  the 
flatteries  of  the  world  have  lost  their  influence  :  its 
frowns  as  little  aflect  him.  He  will  not  often  be  be- 
guiled, nor  driven  from  the  known  path  of  duty. 
Like  Mnason  of  Cyprus,  he  thinks  but  little  of  the 
danojers  and  trials  which  await  him  in  the  dischar2:e 
of  duty.  He  does  not  run  uncalled,  into  danger.  He 
courts  not  the  honors  of  martyrdom.  But  he  is  ready 
to  die  in  this  best  of  causes.  Death,  in  such  a  cause, 
he  regards  as  glorious  victory.  He  is  willing  to  go 
up  to  Jerusalem,  or  elsewhere,  where  he  can  aid  the 
mission  of  an  Apostle,  or  contribute  to  the  spread  of 
the  Gospel.  Having  long  served  by  the  standard  of 
the  Saviour's  cross,  he  is  willing,  he  rejoices  in  the 
privilege,  to  aid  the  heralds  of  its  doctrines,  to  plant  it 
among  its  enemies.  His  uniform  zeal  prompts  to  uni- 
form efibrts.  His  love  of  Christ  and  the  glorious  in- 
terests of  his  kingdom,  is  the  spring  of  all  his  charities 
and  benevolent  wishes.  These  last  are  not  fruitless. 
If  silver  and  gold  he  have  none,  such  as  he  has  he 
gives.  He  gives  his  personal  exertions,  he  gives  the 
whole  weight  of  his  influence,  and  what  is  more  than 
the  distribution  of  the  wealth  of  kingdoms,  he  gives 
his  prayers.  And  a  mite  from  his  penury,  cast  into 
the  treasury,  of  the  Lord,  is  more,  in  heaven's  account, 
than  all  the  abundance  of  the  rich. 

But  his  public  services  do  not  excuse  him  from  his 
more  private  duties, — they  exert  a  mutual  influence. 


SERMON    XX.  3G1 

He  loves  the  Holy  Word.  The  Sabbath  is  his  delight. 
He  loves  to  sit  in  the  place  "where  God's  honor  dwell- 
eth.  He  feeds  on  the  ordinances  of  the  Gospel,  and 
renews  his  strength.  And  could  you  daily  visit  his 
closet,  you  would  daily  find  him  there.  This  is  the 
place  of  rest  to  his  soul  ;  the  consecrated  place  of  the 
sweetest  communion  with  his  God  and  Redeemer. 
There  is  the  spot  where  he  opens  his  heart — recounts 
his  mercies,  and  melts  in  gratitude — tells  his  wants  to 
One  able  to  relieve,  and  who  has  covenanted  to  "  with- 
hold no  good  thing  from  them  that  walk  uprightly," 
and  is  supplied  by  an  invisible,  but  all-powerful  hand. 
But  no  grace  shines  more  conspicuously  in  an  old 
disciple  than  that  of  humility.  It  is  this,  rather  than  any 
other,  which  marks  the  Christian's  growth  in  grace. 
He  that  does  not  grow  in  humility,  makes  no  advance 
in  holiness.  As  this  can  arise  only  from  a  sense  of 
unworthiness,  and  as  unworthiness  can  only  be  seen 
by  the  light  of  holiness,  this  grace  must  shine  with 
peculiar  lustre  in  the  old  disciple.  But  for  a  full  dis- 
play of  the  Christian  graces,  see  him  when  languish- 
hig  on  the  bed  of  sickness.  How  patient  under  his  suf- 
ferings !  He  knows  that  the  hand  which  appoints  the 
rod  of  his  afflictions,  is  the  hand  of  his  heavenly 
Father.  He  remembers  the  sufferings  of  Him  who 
shed  his  blood  for  the  redemption  of  sinners,  and 
forgets  his  own.  He  recalls  the  words  of  his  Saviour, 
when  about  to  drain  the  bitter  cup  of  his  agonies, 
"  Not  my  will,  but  thine  be  done,"  and  bows  in  silent 


362  SERMON    XX. 

submission.  He  may  not  be  in  ecstasy  in  the  hour  of 
death  ;  but  his  faith  is  invigorated — his  hope  gathers 
strength — his  prospects  grow  brighter.  Some  clouds 
may  hover  around  his  mind,  only  the  better  to  prepare 
him  to  enjoy  the  brightness  of  day.  This  is  indeed 
the  hour  which  tries  his  soul,  and  puts  all  his  Chris- 
tian graces  to  the  test.  The  apartment  where  the 
good  man  is  expiring,  and  especially  where  the  old 
disciple  is  yielding  up  his  spirit  into  the  bosom  of  his 
Saviour,  is  the  place  where  the  most  important  and 
impressive  instructions  are  imparted.  Every  beholder 
is  carried,  as  if  bej^ond  the  mere  confines  of  the  two 
worlds.  He  forgets,  for  the  moment,  that  he  is  an  in- 
habitant of  earth.  His  attention  is  drawn  away  from 
temporal  objects,  and  fixed  on  eternal  scenes.  He 
seems  to  view  the  spirit  as  it  is  breaking  away  from 
its  prison  of  clay,  and  while  passing  along  the  valley 
of  death,  and  follows  it,  as  it  soars  aloft,  on  angels' 
wrings,  to  regions  far  distant  and  unknown.  It  passes 
the  portals  of  the  kingdom  of  glory,  and  there  the  be- 
holder takes  his  leave.  There  too  we  must  now  take 
our  leave  of  our  old  disciple.  Our  concern  is  yet  with 
the  living ;  and,  in  the  application  of  our  subject,  with 
this  congregation. 

1.  An  old  disciple  is  one  of  the  greatest  blessings, 
his  life,  one  of  the  richest  treasures,  and  his  death  one 
of  the  sorest  afflictions  to  the  Church.  Nothing  in 
this  lower  world  is  so  much  the  object  of  God's  delight. 
God  loves,  indeed,  with  special  affection,  all  who  bear 


SERMON-   XX.  3G3 

the  image  of  liis  Son.  But  he  loves  more  ardently 
those  that  are  the  nearest  conformed  to  his  will.  He 
must,  then,  love  most  ardently  the  old  disciple,  who, 
through  numerous  years,  has  heen  rapidly  growing  in 
grace,  and  ripening  for  the  kingdom  of  heaven.  In 
proportion  to  this  affection,  are  the  favors  and  blessings 
he  bestows;  not  always  of  a  temporal,  but  always  of  a 
spiritual  nature.  He,  too,  who  lives  the  nearest  to 
God,  has  the  greatest  interest  at  the  throne  of  grace. 

This  interest  is  chiefly  exerted  in  behalf  of  the 
Church.  The  Church,  therefore,  will  share  more 
largely  in  spiritual  blessings.  The  influence  of  an 
old  disciple  will  be  exerted  in  a  variety  of  ways. 
By  example.  The  example  of  such  a  one  is  a  living 
preacher  of  the  Gospel — active,  persuasive,  and  im- 
pressive. By  counsel.  The  counsels  of  an  old  disci- 
ple are  a  rich  treasure.  Taught  of  God,  his  knowledge 
is  derived  from  the  fountain  of  light.  I  hold  it  as  a 
maxim,  that  not  the  most  learned,  but  the  most  pious 
man,  can  afford  the  best  counsel  on  spiritual  subjects. 
Bat  especially  hy  liis  prayers.  Unw^avering  fliith 
alwa3'^s  insures  a  blessing.  What  a  blessing,  then,  is 
an  old  disciple  to  the  Church !  The  weight  of  his 
character,  the  value  of  his  counsels,  the  influence  of 
his  example,  and  the  prevalence  of  his  prayers^ 
abating  other  personal  exertions  in  the  best  of  causes, 
cannot  be  fully  known,  till  disclosed  at  the  judgment 
day.  How  great  a  loss,  then,  to  the  Church,  and  even 
to  the  world,  is  the   death  of  an  old  disciple !     His 


364  SERMON    XX. 

prayers  have  a  universal  influence.  They  are  often 
answered  to  the  good  of  different  nations  and  distant 
ages.  Death  puts  an  end  to  his  prayers.  They  are 
in  remembrance  before  God,  yet  they  have  ceased  to 
ascend.  The  lips  which  uttered  them  are  forever 
sealed.     What  a  loss ! 

2.  The  character  which  we  have  been  contemplat- 
ing, presents  an  example  worthy  of  the  most  assidu- 
ous and  persevering  imitation.  By  possessing  the 
character  of  an  old  disciple,  our  highest  honor,  our 
usefulness,  and  best  interest  are  promoted.  God  loves 
him  with  peculiar  affection ;  for  he  best  reflects  the 
glory  of  his  image.  He  will  do  more  good  in  the 
world,  and  thereby  secure  a  large  inheritance  in 
heaven.  He  will  leave  the  richest  bequest  to 
bereaved  friends.  When  dead,  he  will  continue  to 
speak,  and  blessings  will  descend,  in  answer  to  his 
prayers,  while  his  body  sleeps  in  the  grave.  Each  of 
these  considerations  furnishes  motives  of  the  most 
commanding  character.  But  to  attain  to  the  charac- 
ter and  standing  of  an  old  disciple  is  the  peculiar  pri- 
vilege of  the  young.  Nor,  indeed,  of  all  the  young, 
for  the  young  die.  Often  the  plant  which  just  begins 
to  shoot  is  cropped  by  the  frost  of  death.  Not  every 
promising  blade  is  spared  to  bear  the  fruit  of  ripened 
grain.  In  the  war  with  death,  there  is  no  discharge ; 
nor  is  there  order  in  his  arrests.  Yet,  without  piety 
in  youth,  none  can  become  old  disciples.  They  may 
be  Christians,  and  ripen  fast  for  heaven.     But  the  dis- 


SERMON   XX.  365 

tinguislicd  cliaracter  of  an  old  disciple  belongs  only  to 
one  whose  years  from  early  jouth  to  old  age  mark  a 
gi'adual  and  advancing  progress  in  holiness,  in  know- 
ledge, and  heavenly-mindedness. 

It  cannot  have  escaped  your  reflection,  that  there 
are  few  in  this  congregation  who  are  entitled  to  the 
character  of  old  disciples.  But  I  trust  I  see  some. 
Some  who,  in  early  life,  became  converts  to  Christ, 
who  are  immovably  fixed  in  their  belief  of  the  great 
and  distinguished  doctrines  of  the  Gospel,  and  have 
experienced  their  sanctifying  power  on  their  hearts; 
who  have  been  gradually  advancing  in  Divine  know- 
ledge, and  in  holiness;  who  have  a  uniform  and  ardent 
zeal  for  God,  springing  from  its  proper  source,  and  by 
whom  the  Christian  religion  is  beneficially  and  happily 
exemplified  ;  whose  prayers  are  unceasing,  and  whose 
strongest  efforts  are  always  commanded  by  the  great 
interests  of  the  Redeemer's  kingdom. 

I  trust  I  see  others,  too,  who  are  fast  ripening  into 
that  enviable  character,  and  of  whom,  should  they  be 
permitted  a  long  experience,  the  honorable  mention 
may  one  day  be  made,  "  Behold  an  old  disciple !" 

But  are  there  not  others,  who,  on  the  contrary, 
though  far  advanced  in  life,  are  yet  so  far  from  possess- 
ing that  character,  that  they  are  not  even  Christians  ? 
Instead  of  being  immovably  fixed  in  their  views  of 
even  the  fundamental  doctrines  of  the  Gospel,  are  yet 
in  doubt  what  to  believe.  Instead  of  having  made 
great  progress  in  the  Divine  life,  have  not  yet  been 


366  SERMON"    XX. 

born  again.  In  a  word,  instead  of  being  old  disciples, 
are  not  even  babes  in  Christ  ?  How  much  have  such 
lost,  even  though  they  should  be  saved  at  last !  How 
much  good  have  they  failed  to  do  !  How  many  gems  in 
their  crown  of  glory  have  they  neglected  to  secure  ! 
But  this  is  not  all.  We  have  ventured  on  the  sup- 
j)osition,  that  they  will  be  Christians  before  they  die ; 
that  although  they  cannot  be  old  disciples,  they  will 
be  disciples  in  their  old  age.  But  this  is  not  certain. 
Is  it  even  probable?  Is  not  the  conversion  of  an  aged 
person  a  rare  occurrence  ?  Few,  comparatively,  are 
ever  converted  who  are  impenitent  at  five-and-forty. 
What,  then,  is  the  prospect  of  some  in  this  congrega- 
tion ?  It  is  not  too  late  to  become  Christians ;  but 
their  efforts  must  be  strong.  It  will  rec[uire  them  to 
put  forth  all  the  energies  of  their  souls. 

It  will  soon  be  too  late  to  make  a  successful  effort. 
Their  destiny  will  soon  be  fixed.  Need  arguments  be 
used  with  such  to  engage  them,  without  an  hour's 
delay,  to  secure  their  salvation  ?  That  hour,  misspent, 
may  be  big  with  consequences — may  produce  results 
whose  mischief  to  the  soul  can  never  be  repaired, 
never  arrested.  My  hearers,  it  is  too  late  to  trifle 
with  eternal  things.  But  what  is  it  to  trifle  with 
everything  serious  and  solemn,  if  not  to  feel  indif- 
ferent about  the  salvation  of  the  soul  ?  This  is 
trifling  with  God,  with  Christ,  with  the  Holy  Spirit, 
with  the  scenes  of  the  Judgment,  and  the  awful  re- 
tributions of  eternity.      What,   then,   shall  persuade 


SERMON    XX.  3G7 

such  to  become  in  earnest  to  secure  their  salvation? 
Will  tears  do  it  ?  They  shall  How.  AVill  prayers  do 
it  ?  They  shall  not  cease  to  ascend.  Will  entreaties 
do  it?  I  would  lay  me  at  your  feet  and  beseech  you. 
Ah  !  infinitely  more  than  this  has  already  been  done. 
Jesus  Christ  laid  down  his  life  to  do  it ;  and  as  from 
the  cross,  to-day,  bids  you  secure  salvation. 

But,  when  we  behold  so  many  youths  in  this 
assembly,  many  of  whom  making,  probabl}-,  no 
serious  pretensions  to  an  interest  in  Christ,  and  look 
forward  to  their  more  advanced  years,  hope  and  fear 
alternate  prevail. 

A  few  years  more  will  decide  whether  you  will  or 
will  not  be  old  disciples.  A  few  years  more  of  im- 
penitence, and  you  cannot  possess  that  most  venerable 
and  enviable  character,  even  though  you  should 
become  Christians.  Alas,  every  year,  and  every 
day,  you  continue  impenitent,  is  rendering  your  salva- 
tion the  more  unlikely.  I  beseech  the  youth  of  this 
congregation  to  consider  the  privileges  they  now 
enjoy,  and  if  impenitent,  yet  abuse  ;  the  hopeful  pros- 
pects before  them,  and  yet  the  awful  hazards  they 
are  running.  That  they  are  now  enjoying  the  coun- 
sels and  the  prayers  of,  I  trust  and  believe,  some  old 
disciples,  such  as  have  the  greatest  interest  with  God, 
in  their  behalf.  But  this  advantage,  my  young 
friends,  you  cannot  long  enjoy.  These  old  disciples 
will  soon  have  closed  their  pilgrimage.  Some  of  you, 
perhaps,   are  the  children  of  these  aged  Christians. 


368  SERMON   XX. 

And  can  the  thought  be  endured,  that  their  coun- 
sels, anxiety,  and  their  prayers  shall  cease,  and  you 
derive  no  benefit  from  them  ?  Ah !  what  nameless 
agonies  will  wring  your  hearts  when  you  are  called 
to  follow  them !  To  you,  too,  the  day  of  grace  will 
soon  be  over.  Justice  stands  ready  to  ascend  the 
throne,  and  dash  forever  from  your  lips  tlie  cup  of 
salvation,  which  has  been  so  often  presented  you. 
Time  will  soon  have  sped  its  hours  with  you.  Why, 
then,  should  that  gaiety  and  thoughtlessness  possess 
so  many  charms,  which  a  faithful  recollection  will 
one  day  arraign  before  you,  to  enhance  your  guilt  and 
deepen  your  woes  ?  What  pleasure  has  sin,  which 
your  better  judgment  and  your  conscience  do  not  bid 
you  abandon,  for  the  joys  of  salvation? 

Think  seriously,  before  you  take  another  step  in 
the  road  to  ruin.  Think  seasonably,  before  a  sudden 
or  a  premature  death  shall  hand  you  over  to  the  judg- 
ment. 


XXI. 

THE  DUTY  AND  DIFFERENT  KINDS  OF 
PRAYER. 

"Praying  always  with  all  prayer  and  supplication  in  the  Spirit,  and  watch- 
ing thereunto  with  all  j)crsevcrance  and  supplication." — Eru.  G  :  18. 

These  words  are  found  in  immediate  connection 
with  the  description  of  a  Christian  soldier.  They  are, 
indeed,  a  part  of  that  description,  and  express  an  es- 
sential requisite  to  his  complete  equipment.  The 
reasons  why  the  Apostle  employs  a  military  figure  to 
represent  a  Christian  soldier,  are  too  obvious  to  require 
explanation.  They  arise,  indeed,  not  from  the  nature 
of  the  warfare  engaged  in,  or  the  weapons  which  are 
used,  the  object  to  be  secured,  or  the  motives  which  in- 
fluence to  the  contest ;  but  from  the  relations  to  the 
Supreme  Commander — the  necessity  of  the  strictest 
discipline — of  the  most  exact  and  ready  obedience, 
and  many  personal  qualities  essential  to  success  and  to 
victory.  In  these  respects,  I  scarcely  need  remark, 
that  the  points  of  coincidence  are  obvious  and  strik- 
ing, and  it  is  sufficient  merely  to  suggest  them. 

The  duty  enjoined  in  the  text  is  not  less  a  dictate 
of  natural  religion,  or  reason,  than  a  plain  command 

24 


370  SERMON    XXI. 

of  Divine  revelation.  Every  believer  in  the  existence  of 
God  must  admit  the  propriety  and  obligation  of  pay- 
ing him  divine  worship,  of  which  prayer  is  an  indis- 
pensable and  most  essential  act.  Even  deists  readily 
concede  this.  Nor  is  it  any  longer  matter  of  discus- 
sion, or  question,  whether  an  omniscient,  infinitely 
benevolent,  and  immutable  Being  can  be  influenced 
and  moved  by  the  prayers  of  his  dependent  creatures. 
This  subject,  as  well  as  many  others,  has  at  different 
periods  of  the  world  been  the  theme  of  laborious  dis- 
cussion among  theological  writers,  not  from  any  doubt 
in  the  minds  of  Christians,  but  to  refute  the  objections 
and  silence  the  cavils  of  infidels ;  just  as  volume  on 
volume  has  been  written  to  prove  there  is  a  God,  that 
the  Saviour  rose  from  the  grave,  that  there  will  be  a 
resurrection  of  all  the  dead,  a  judgment,  and  a  future 
state  of  endless  existence ;  and  a  multitude  of  other 
topics,  now  systematically  denied  by  no  one  whose 
opinions  can  have  any  influence  to  unsettle  the  faith 
of  the  weakest  Christian,  or  the  belief  of  any  reflect- 
ing mind.  These  are  points  of  unprofitable  discussion, 
because  uncalled  for,  in  all  Christendom,  and  especially 
in  a  Christian  congregation. 

Not,  however,  of  this  character  is  the  duty  enjoined 
in  the  text;  a  duty  of  practical  bearing,  of  the  highest 
essential  importance  at  all  times.  "  Praying  always 
with  all  prayer  and  supplication  in  the  Spirit,  and 
watching  thereunto  with  all  perseverance  and  suppli- 
cation for  all  saints." .  This  is  the  most  comprehensive, 


SERMON   XXI.  •     371 

or  rather  extensive  summary  of  the  duty  of  prayer, 
found  in  the  Bible ;  and  supplies  us  with  the  follow- 
ing distinct  topics  of  remark,  which  we  will  briefly 
consider  as  we  proceed  to  state  them.     And, 

I.  Prayer  is  of  perpetual  obligation,  and  is  never  to 
be    intermitted.      Its   incessantly   binding    obligation 
results   from  the  absolute  unceasing   dependence  and 
necessities  of  all  our  race.     There  is  not  a  moment 
when  either  ceases.     "  In  God  we  live,  and  move,  and 
have  our  being ;"  and  "  every  good  gift,  and  every  per- 
fect gift  Cometh  down    from   the   Father  of   lights." 
God,  moreover,  has  peremptorily  commanded  uninter- 
mitted  prayer.    " Pray  without  ceasing."    "Continuing 
intent  in   prayer."     "Praying   always,  and  watching 
thereunto  with   all   perseverance."     This,  indeed,  is 
said  to  be  impossible ;  and,  therefore,  these  directions 
require  to  be  understood  in  a  qualified  sense.    But  the 
danger  lies  in  giving  too  extensive  a  latitude  to  our 
qualifications. 

These  injunctions,  it  is  true,  are  not  to  be  under- 
stood in  an  absolutely  literal  sense,  as  to  the  parti- 
cular mode,  occasion,  or  act  of  prayer.  But  neither 
are  they  to  be  qualified  by  the  term  hahitual,  as  left 
to  each  to  attach  his  own  meaning  to  that  term,  and 
often  a  very  vague  meaning.  For,  with  many,  this 
means  every  Sabbath  only ;  perhaps,  with  some,  only 
on  every  communion-occasion,  or  in  seasons  of  afilic- 
tion,  or  when  the  pressing  cares  or  inviting  pleasures 
of  the  world  do  not  plead  for  exception,  or  disqualify 


372  .  SERMON   XXI. 

for  the  performance  of  the  duty.  These  are  regarded 
by  some  as  the  necessary  exceptions,  and  praying  at 
such  stated  seasons,  or  the  occurrence  of  certain  occa- 
sions, as  the  habit.  But  these  are  mere  apologies,  to 
quiet  the  conscience,  while  they  cheat  the  soul  of  grace 
and  heaven.  Such  should  remember  that  their  excep- 
tions to  the  performance  of  the  duty  of  prayer,  is  the 
habit,  and  its  performance  the  exceptions.  There  are, 
indeed,  occasions  when  some  kinds  of  prayer  must 
necessarily  be  omitted,  and  the  omission  is,  of  course, 
no  offence — no  sin.  But  it  should  be  borne  in  mind 
that  the  injunctions  above  cited,  and  all  others  simi- 
larly expressed,  have  no  reference  to  any  particular 
kind  of  prayer.  The  most  essential  part  of  accept- 
able prayer  are  not  words,  but  a  right  state  of  the 
heart.  It  eminently  consists  in  proper  desires.  The 
lifting  up  of  these  to  God  in  holy  aspirations,  is  offer- 
ing prayer  which  he  hears,  acknowledges,  and  will 
answer.  This,  surely,  may  be  so  far  unceasing,  as  to 
admit  but  few  exceptions.  Thought  is  instantaneous. 
Consciousness  of  the  need  of  God's  aid  and  blessing 
may  be  unceasing.  No  business,  no  employment  need 
interrupt  it.  No  business,  no  employment  should  in- 
terrupt it.  The  heart  may,  and  always  should  be, 
in  a  fit  state  to  commune  with  God.  It  is  wrong 
when  it  is  not  so.  Sin  is  the  only  interruption.  If 
there  ever  be  a  moment  when  God's  assistance  and 
blessing  are  not  required,  that  is  the  moment  when 
this  kind  of   prayer  may  be  intermitted.      He   has 


SERMON   XXI.  373 

never  created  a  necessity,  for  which  he  has  not  pro- 
vided a  remedy.  But  he  has  told  us  that  if  \vc  ask 
not,  we  receive  not.  These  remarks  may  suffice  on 
the  perpetual  obligation  of  unintermitted  prayer,  in 
its  most  general  sense,  and  as  constituting  the  most 
essential  requisite  in  all  acceptable  prayer,— a  heart 
always  prepared  to  offer  prayer  in  any  of  its  modes  or 
kinds,  as  enjoined  in  the  Bible.     Hence, 

II.  We  are  led  to  consider  these  different  modes 
or  kinds.    "  Praying  with  all  prayer  and  supplication." 
The  word  all  here  is  not  meant  to  express  the  earnest- 
ness merely  with  which  prayer  should  be  offered,  but 
denotes   the   various    kinds   of    prayer    commanded. 
These  are,  more  particularly,  and  in  regard  to  their 
stated  performance,  three  ;    and,  in  respect  to  their 
appropriate  seasons,  of  the  same  binding  obligation  as 
that  of  the  spirit  of  prayer.     The  first  of  these  is 
secret   prayer,   or   personal  communion  with  God  in 
secret,  or  some  retired  place,  for  that  purpose.     Our 
Saviour  has  expressed  the  duty  and  manner  of  this 
kind  of  prayer  thus  :  "  But  thou,  when  thou  prayest, 
enter  into  thy  closet ;  and  when  thou  hast  shut  thy 
door,  pray  to  thy  Father,  which  is  in  secret ;  and  thy 
Father,   which    seeth   in    secret,    shall    reward    thee 
openly."     The  allusion  here  by  "closet,"  was  to  the 
retired  place  or  apartment,  which  every  pious  Jew 
had  in  his  dwelling,  expressly  appropriated  to  private 
devotion.     The  word,  however,  is  elsewhere  rendered 
"  a  secret  chamber."     The  place,  however,  is  not  im- 


374  SERMON    XXI. 

portant.  And  the  word  itself  signifies  any  retired 
place.  The  object  is,  to  be  removed  from  every- 
thing that  would  distract  our  thoughts,  or  be  an  inter- 
ruption. There,  too,  without  any  embarrassment,  or 
with  the  utmost  freedom  and  fulness,  the  whole  heart 
may  be  laid  open  to  God,  under  the  deepest  and  most 
solemn  impression,  that  the  unseen  Being  to  whom 
we  pray,  sees  and  perfectly  knows  all  our  thoughts? 
desires,  and  feelings.  "  Pray  to  thy  Father,  which 
seeth  in  secret,"  with  all  the  confidence  of  a  child. 

While  the  formal  part  of  this  duty  is  not  liable  to 
the  charge  of  ostentation,  or  the  suspicion  of  hypo- 
crisy, there  is  in  the  duty  itself  every  motive  to  the 
utmost  ingenuousness,  openness,  fulness,  and  freeness 
of  confession  and  communion  with  the  oumiscient 
God  and  kindest  Father.  How  different  from  the 
requirements  of  a  confessional,  where  the  whole  heart 
must  be  laid  open  to  a  priest,  on  the  pretended  penalty 
of  being  accursed  of  God  for  the  least  concealment ! 
The  very  duty  of  secret  prayer  disproves  all  the 
blasphemous  pretensions  of  the  Papal  confessional. 

The  benefits  which  result  from  the  practice  of 
secret  prayer  are  numerous  and  important.  It  is  the 
life  of  religion  in  the  soul.  It  exerts  an  influence  on 
the  whole  character.  And  to  a  discerning  mind,  it 
will  not  be  difficult  to  arrive  at  a  just  conclusion 
whether  a  professing  Christian  faithfully  performs  or 
neglects  this  duty.  It  will  tell  on  the  whole  life. 
This,  too,  is  a  duty  which  may  always,  and  under 


SERMON  xxr.  375 

all  circumstances,  be  performed.  For,  however  de- 
sirable it  is  to  have  appropriate  places  and  stated 
seasons  for  practising  this  duty,  and  nothing  but 
absolute  necessity  should  prevent  the  practice,  yet  the 
formality  of  retirement  is  not,  in  such  cases,  expressly 
essential  to  the  acceptable  performance  of  this  duty. 
God  looketh  upon  the  heart,  and  the  heart  may  send 
up  its  secret  aspirations  to  God  in  all  places,  at  all 
times,  and  in  the  midst  of  all  engagements.  Besides, 
there  are  times,  and  frequent  occasions,  when  the 
pious  heart  feels  urgently  drawn  towards  God,  and 
when  formal  retirement  were  impossible.  This  is  too 
plain  to  every  Christian  to  require  particulars.  All 
these  instances  may  properly  come  under  the  distinct 
denomination  of  secret  prayer,  or  private  devotion. 

It  has,  indeed,  been  said,  that  stated  formal  retire- 
ment for  secret  prayer  w^as  not  expressly  enjoined  by 
our.  Saviour  as  a  duty.  And  so,  also,  it  has  been 
said,  that  Jesus  of  Nazareth  was  an  impostor,  and  the 
Bible  a  book  of  fictions  and  impositions.  But  not  the 
former,  any  more  than  the  latter,  ever  came  from 
Christian  lips.  Duties  are  not  always  enjoined  by 
express  commands.  Obligations  of  the  most  binding 
nature  are  often  otherwise  created.  The  very 
strongest  are  sometimes  such  as  arise  from  what  is 
necessarily  implied.  The  very  form  of  expression 
used  by  the  Saviour,  "Thou,  when  thou  prayest, 
enter  into  thy  closet,  and  when  thou  hast  shut  thy 
door,    pray   unto   thy    Father,    which   is   in   secret^** 


376  SERMON   XXI. 

necessarily  implied  the  duty.  The  practice  was 
already  universal  among  the  pious  Jews.  Our 
Saviour  directed  the  manner  of  performing  it,  and 
urged  the  proper  motives  to  its  performance,  and 
benefits  resulting  from  a  proper  observance  of  it. 
Obligation  could  not  be  more  strongly  expressed  than 
it  was  expressed  by  those  words.  The  same  was 
taught  by  the  parable  of  the  importunate  widow. 
We  need  not,  however,  spend  time  to  prove  the  duty 
of  formal,  secret  prayer.  The  unanimous  voice  and 
universal  practice  of  all  true  Christians,  in  every  age, 
repel'the  objection  as  of  no  force  and  of  infidel  origin. 
Another  kind  of  stated  prayer,  and  of  the  same 
binding  obligation,  under  the  necessary  appropriate 
relations  and  circumstances,  i^  family  prayer.  '•  Pray- 
ing with  all  prayer,"  clearly  implies  different  kinds  of 
prayer.  And  the  nature  of  the  case  would,  of  itself, 
point  out  family  prayer  as  peculiarly  appropriate. 
Nor  is  it  an  objection  of  the  least  possible  weight  that 
it  is  nowhere  expressly  commanded.  Prayer,  in  its 
most  general  sense,  or  rather  in  any  particular  mode 
or  occasion,  as  distinct  from  any  other  act  of  worship, 
is  not  expressly  enjoined.  It  unquestionably  com- 
menced with  the  creation  of  man.  How,  is  a  ques- 
tion of  no  importance ;  but  very  probably  by  Divine 
appointment,  intimation,  or  natural  impulse  in  the 
pious  heart  of  Adam  in  his  perfect  state,  and  its  con- 
tinuance urged  by  a  thousand  pressing  arguments  and 
motives  after  his  fall.     It  hence  became  universal,  by 


SERMON    XXI.  3  /  / 

education,  in  the  ftimilies  of  the  pious,  and  by  tradi- 
tion among  all  the  heathen.  For  it  has  always  made 
a  part  of  heathen  worship.  It  has  been,  and  still  is, 
an  essential  and  most  prominent  part  of  idolatry.  In 
regard  to  family  prayer,  the  point  now  under  conside- 
ration, we  find  clear  examples  of  it,  and  peculiar  ex- 
pressions, and  acts,  from  an  early  period,  and  through 
all  time.  What  less  can  be  made  of  the  morning  and 
evening  sacrifice,  which  all  the  families  of  Israel 
offered  to  the  Lord  ?  These  were  family,  as  well  as 
public  sacrifices.  We  cannot  reasonably  expect  more 
express  examples  of  a  practice  which  had  been 
universal  from  the  beginning  of  time  among  the 
pious.  Yet  clear  intimations  of  it  incidentally  appear, 
as  in  the  case  of  Abraham,  and  Joshua,  and  Job,  and 
several  others.  We  find  a  fearful  denunciation 
against  those  families  that  neglect  this  social  worship, 
classing  them  with  the  heathen  themselves.  "  Pour 
out  thy  fury  upon  the  heathen,  that  know  thee  not, 
and  upon  the  families  that  call  not  on  thy  name." 

In  the  New  Testament,  we  frequently  read  of  pious 
households,  or  families,  and  where  worship  was  held. 
We  read  of  Paul's  conducting  this  worship  in  the 
house  of  Lydia,  during  which  a  spirit  of  divination 
was  cast  out  of  a  damsel  present. 

It  has  been  remarked,  and  with  convincing  force,  that 
the  model  of  prayer  which  our  Lord  gave,  after  the 
manner  of  which  we  are  directed  to  pray,  is  of  this 
character;   intended  for   family,    rather   than   public 


378  SERMON  XXI. 

worship.  It  is  a  social  prayer.  As  a  model,  after  the 
manner  of  which,  and  as  to  the  substance  of  it,  it  may 
properly  be  used  by  an  individual,  and  by  an  assem- 
bly of  worshippers.  If  we  regard  it  as  a  form  of  prayer 
to  be  repeated  in  its  exact  words,  it  clearly  was  in- 
tended for  family  worship,  and  more  especially  for 
morning  devotion.  It  was  not  intended  for  an  indi- 
vidual, evidently  from  the  social  manner  or  plural 
number  which  is  used,  "  Our  Father,"  and  which  is 
continued  throughout.  It  was  not  intended  for  public 
worship,  in  the  church,  because  it  directs  us  to  ask 
"  day  by  day"  our  "  daily  bread,"  or  as  Matthew  ex- 
presses it,  "  Give  us  this  day  our  daily  bread,"  the 
very  day  on  which  the  prayer  was  offered ;  and 
churches  do  not,  and  cannot,  assemble  every  day  to 
offer  it.  It  was,  therefore,  evidently  intended  as  a 
general  direction  for  morning  family  worship,  but 
suitable,  as  a  model,  for  evening,  changing  the  petition 
*^  Give  us  this  day  our  daily  bread,"  into  thanks  for 
having  received  it,  as  well  as  every  other  blessing. 

An  eminent  divine  remarks,  on  the  social  character 
of  this  prayer,  "  What  a  live  coal  is  applied  to  devo- 
tion, when  the  solitary  my  Father,  and  my  God,  is 
changed  into  the  social  our  Father,  and  owr  God !" 
And  another,  not  less  distinguished,  adds  :  "  How  de- 
lightful, how  interesting,  how  animating,  how  encour- 
aging, to  every  amiable  and  virtuous  emotion,  for  the 
pair,  thus  united,  to  be  able  to  say,  and  actually  to  say, 
Behold,  here  are  we,  and  the  children  whom  thou  hast 


SERMON   XXI.  orJ 

given  us !"  It  were  enough,  however,  to  render 
family  worship  obligatory  on  parents  and  heads  of 
families  that  the  most  important  benefits  result  from 
it.  It  is  so  obviously  the  dictate  of  reason  and  pro- 
priety, of  a  due  sense  of  dependence  on  and  obligation 
to  God;  and  the  best  interests  of  both  parents  and 
children  and  domestics,  that  it  was  really  unnecessary 
that  God  should,  in  so  many  words,  command  it. 
And  this  is  probably  the  reason  why,  instead  of  an 
explicit  injunction,  the  duty  was  left  to  tradition,  im- 
plication, and  example,  often  the  strongest  method  of 
inculcating  and  enforcing  a  duty ;  and  hence,  it  has 
been  the  practice  of  all  Christians  and  saints  of  old, 
carefully,  statedly,  and  punctually  to  observe  it. 

As  this  duty  is  so  liable  to  be  neglected,  is  so  fre- 
quently and  extensively,  we  have  reason  to  believe, 
neglected  by  parents  professing  to  be  Christians,  we 
will  present  a  few  considerations,  more  distinctly,  as 
furnishing  motives  to  its  faithful  performance. 

The  effect  of  family  prayer  on  the  parents  them- 
selves is  most  happy.  Its  direct  influence  on  them 
is  to  enliven  their  own  Christian  graces.  It  deepens 
their  sense  of  obligation  and  responsibility.  It  kindles 
piety  to  higher  degrees,  when  those  unite  in  worship 
who  are  bound  to  each  other  by  strong  natural  ties ; 
having  the  same  interests,  the  same  desires,  and  the 
same  hopes.  Blessings,  too,  which  are  common  to  all 
the  members  of  the  household,  and  equally  needed  by 
all,  are  the  subjects  of  petition.     This  community  of 


380  SERMON   XXI. 

interests  cannot  fail  to  exalt  and  enliven  piety,  where 
it  exists  at  all.  A  desire  for  the  best  good,  the 
spiritual  welfare,  the  eternal  salvation  of  others,  will 
kindle  desire  for  our  own  immortal  interests,  to 
higher  degrees.  It  therefore  acts  as  beneficially  on 
parents  as  on  their  children.  They  cannot  but  feel 
more  intensely  when  worshipping  at  the  family  altar, 
than  when  engaged  in  the  like  exercise  alone.  The 
very  presence  of  those  so  closely  united  to  us,  and  for 
whose  welfare  we  feel  so  deeply,  will  add  importance 
to  our  petitions,  and  increase  every  devotional  feeling. 
And  what  creates  and  throws  around  parents  so  many 
salutary  and  happy  influences,  affecting  their  own 
life,  their  example,  their  consistency,  as  occupying 
the  station,  and  discharging  the  duties  of  priests  in 
their  families  ?  They  cannot  but  feel  this  influence. 
It  must  make  them  more  circumspect,  more  cautious, 
more  careful  that  their  life  is  in  accordance  with  their 
supplication  and  their  devotions :  that  their  efforts 
second  their  petitions :  that  they  do  not  contradict  by 
practice  what  they  urge  by  their  prayers.  And  few 
parents  but  need  these  guards,  these  powerful  influ- 
ences, erected  by  close  and  constant  observers.  More- 
over, the  very  word  of  God  will  be  likely  to  be 
neglected  even  by  parents  themselves,  who  neglect 
family  worship.  They  will,  at  least,  feel  a  double 
obligation  to  attend  to  that  word.  Excuses  will  be 
often  found  for  its  neglect,  where  family  worship  is 
not  habitually  and  punctually  practised.     The   chil- 


SERMON   XXI.  381 

dren  will  certainly  neglect  it ;  and  neglect  of  the  Bible 
in  early  life,  will  be  exceedingly  likely  to  grow  to 
utter  indifference,  if  not  contempt,  in  advanced  life. 
If  religion  is  not  cultivated  in  the  family,  and  in  the 
childhood  of  its  members,  it  will  be  likely  to  receive 
little  attention  elsewhere.  Ordinarily,  public  worship 
will  have  but  little  influence.  Distaste  for  the  latter 
is  usually  produced  by  the  neglect  of  the  former. 
Hence, 

The  benefit  to  children  and  other  members  of  the 
household  cannot  be  too  highly  estimated.  The  fami- 
lies of  the  pious  are,  of  course,  the  first  and  most  im- 
portant schools  for  the  reiigious  education  of  its 
younger  members.  There  they  receive  the  first  ele- 
ments of  such  an  education.  And  what  lessons  so 
important  to  begin  with,  as  well  as  to  continue,  as 
those  which  are  taught  in  the  regular,  orderly,  and 
constant  performance  of  family  worship?  Eeverence 
is  early  inspired  and  cultivated  for  the  sacred  word  of 
God.  The  youngest  member  soon  learns  to  regard  it 
as  the  very  voice  of  God;  and  the  prayer  that  is 
offered  as  directly  speaking  to  that  great  invisible 
Being.  And  though  it  be  first  from  the  principle  of 
imitation  that  the  formal  act  of  worship  is  produced, 
and  which  is  almost  from  the  earliest  infiincj',  it  soon 
grows  into  the  feeling  of  reverence,  both  for  God  and 
his  word.  This  feeling,  if  properly  cultivated,  seldom 
loses  its  influence.  But  this  will  not  be  without  the 
uniform   habit   of    family   worship.      There    can,    of 


382  SERMON   XXI. 

course,  be  no  such  act  as  imitation,  when  there  is  no 
example — nothing  to  imitate.  Family  worship,  there- 
fore, is  indispensable  to  early  religious  education. 
And  what  is  equally  conducive  to  the  proper  regula- 
tion of  a  family,  as  the  constant  maintenance  of  family 
worship  ?  What  produces  such  a  spirit  of  subordina- 
tion throughout  a  household,  as  the  acknowledged  de- 
pendence of  its  head  on  that  infinite.  Supreme  Being, 
to  whom  all  are  subject  ?  When  it  is  seen  that  those 
whom  these  children  are  required  to  obey,  show  their 
own  obligation  to  him  whom  they  acknowledge  as 
their  Sovereign,  and  daily  regard  as  entitled  to  their 
obedience  and  service.  Here,  too,  the  principle  of 
imitation  exerts  a  powerful  and  happy  influence. 
When  children  witness  subordination  to  a  higher 
authority  in  their  parents,  they  readily  feel  and  cheer- 
fully yield  subordination  to  parental  authority.  Divine 
authority  then  combines  with  parental,  to  give  it  force; 
salutary  restraints  are  more  cheerfully  and  readily 
submitted  to ;  motives  to  obedience  are  clothed  with 
greater  power.  And  what  should  be  specially  re- 
marked, such  parents  as  habitually  practise  the  duty 
of  family  worship  will  receive  the  Divine  blessing. 
The  blessing  promised  to  Abraham,  in  a  similar  case, 
will  be  experienced  by  those  who  follow  his  ex- 
ample. 

As  to  the  frequency  and  stated  periods  of  perform- 
ing this  duty,  I  scarcely  need  remark,  that  propriety 
and  reason  itself  point  out  the  beginning  and  the  close 


SERMON   XXI.  383 

of  each  day.     The  reasons  are  too  obvious  to  require 
a  statement  of  them. 

I  mention  a  third  kind,  which  is  pithlic  prayer. 
This  has  always  made  an  essential  and  no  small  part 
of  public  worship.  Without  it,  there  probably  would 
be  no  public  w^orship,  and  hence  the  Sabbath  itself 
would  be  wholly  neglected,  would  pass  without  any 
recognition  of  its  sacredness.  And  whatever  it  might 
be  to  a  few  individuals,  and  they  would  probably  be 
few  indeed,  the  community  would  forget  their  depend- 
ence on  God,  if  not  his  very  existence  be  blotted  from 
the  memory.  Every  command  of  God,  therefore,  to 
keep  holy  the  Sabbath-day ;  every  divine  requisition 
on  a  community  to  worship  God  at  all;  every  precept 
and  binding  example  to  assemble  on  the  Sabbath,  or 
to  assemble  together  for  worship  every  instance  of 
commendation  on  a  nation  for  its  virtue,  and  denun- 
ciation of  judgments  for  its  vices  and  wickedness,  and 
the  uniform  and  universal  practice  of  all  God's  people, 
from  the  earliest  to  the  present  age, — all  furnish  so 
many  arguments  and  motives  to  assemble  together  to 
offer  to  God  the  united  homage  of  their  hearts  :  all 
give  it  the  sanction  and  the  force  of  a  positive  ordi- 
nance and  command  of  Almighty  God.  Communities 
are  as  dependent  on  God  as  individuals.  And  their 
prosperity  is  placed  on  the  same  conditions. 

All  the  advantages  which  spring  from  private 
prayer,  and  family  prayer  especially,  may  arise  to  a 
community   from    public   prayer.      Communities    are 


384  SERMON   XXI. 

but  larger  families.  Intercession  is  an  important  part 
of  every  kind  of  prayer.  A  Christian  seldom  prays 
for  himself  without  making  others  the  subject  of  his 
prayer.  Examples  of  this  are  too  numerous  to  be 
recited  or  particularly  referred  to,  while  express  com- 
mands are  not  few,  to  pray  in  behalf  of  rulers  and 
nations.  " I  exhort,  therefore,"  says  Paul,  "that  first  of 
all,  supplications,  prayers,  intercessions,  and  giving  of 
thanks  be  made  for  all  men,  for  kings,  and  for  all  that 
are  in  authority,  that  we  may  lead  a  quiet  and  peace- 
able life,  in  all  godliness  and  honesty.  For  this  is 
good  and  acceptable  in  the  sight  of  God  our  Saviour." 

Again.  Prayer  on  s])Gcial  occasions.  Examples 
of  this  are  numerous.  Under  the  old  dispensation, 
what  is  now  regarded  and  observed  as  occasional  only, 
was  made  a  stated  season  of  prayer,  equally  as  those 
which  we  have  already  considered.  There  were 
seasons  of  fasting,  which  God  expressly  commanded, 
and  for  which  purpose  he  designated  and  appointed  a 
particular  day. 

The  acts  of  worship  on  such  occasions  consisted 
chiefly  in  prayer — in  the  confession  of  individual  and 
public  sins.  And  although  our  Saviour  neither  ex- 
pressly ratified  that  appointment,  nor  made  a  new  one, 
yet  he  sanctioned  the  observance,  by  the  clearest  impli- 
cation. He  said,  "  But  thou,  when  thou  fastest,  anoint 
thy  head  and  wash  thy  face,  that  thou  appear  not  unto 
men  to  fast,  but  unto  thy  Father,  which  is  in  secret; 
and  thy  Father  which   seeth  in  secret,  shall  reward 


SEKMON    XXI.  385 

thee  openly."  That  is,  avoid  the  ostentatious  parade 
and  display  of  the  Pharisees.  It  was  proper  to  observe 
such  occasions,  and  they  have  been  observed  ever 
since.  The  visitation  or  apprehension  of  special 
judgments  furnish  occasions  for  special  prayer,  that 
they  may  be  removed  or  averted.  Such  seasons  too 
were  observed  by  God's  ancient  people,  and  have  been 
in  every  age  of  the  Church.  They  have  been  ap- 
pointed, and  properly,  by  national  authority.  Populous 
Nineveh  was,  by  that  means,  saved  from  utter  destruc- 
tion, and  the  whole  Hebrew  nation,  in  more  than  one 
instance.  Nor  have  they  lost  their  efficacy,  since  God 
has  often  heard  the  united  supplications  of  a  people, 
and  removed  or  withheld  his  afflicting  hand. 

The  same  remarks  apply  to  occasions  of  thanksgiv- 
ing. Like  fasts,  they  were  divinely  appointed.  Their 
propriety  and  binding  obligation  have  lost  none  of 
their  force  by  lapse  of  time. 

I  add,  once  more  :  Prayer  for  special  blessings,  and 
particularly  for  spiritual  blessings,  or,  in  other  words, 
the  outpouring  of  the  Holy  Spirit  on  a  Church  and 
congregation. 

The  importance  and  indispensable  necessity  of  this, 
are  not  left  to  be  inferred  from  reason  and  a  proper 
sen*e  of  dependence  on  God.  These  indeed  solemnly 
enforce  the  duty.  They  are  special  blessings,  and 
should  be  specially  sought.  It  ought  to  be  enough, 
that  they  may  be  obtained  by  the  most  earnest  impor- 
tunity.    It  is  a  privilege  which   should  be  most  grate- 

25 


386  SEKMON"   XXI. 

fully  improved.     God  has  no  richer  blessings  to  bestow 
on  apostate  men,  than  the  converting  and  sanctifying 
influences  of  his   Holy   Spirit ;    than   adding   to   the 
number  of  those  who  shall  be  saved,   and  training 
souls  for  the  kingdom  of  heaven.     Ought  not,   then 
such  blessings  to   be   objects  of  special  prayer   and 
earnest  importunity  ?     Bat  this  duty,  so  reasonable  in 
itself,  and  to  which  a  proper  sense  of  dependence  on 
God  and  all  the  impulses  of  the  new  heart  so  power- 
fully prompt,  is  not  left  on  this  ground.     God  has  ex- 
pressly connected  this  blessing  with  special  prayer, 
leading  of  course  to  special  effort.     With  direct  refer- 
ence to  this  very  blessing,  the  promise  of  the  Holy 
Spirit  to  revive  his  ancient  Church,  God  expressly 
said  :  "  I  will  yet  for  this  be  inquired  of  by  the  house 
of  Israel,  to  do  it  for  them."     The  whole  history  of 
God's  dealings  towards  that  people  shows,  that  a  con- 
dition or  preparation  on  their  part,  in  every  instance, 
preceded  the  bestowment  of  special  spiritual  blessings. 
This  point  is  forcibly  illustrated  in  the  following  pas- 
sage from  the  pen  of  the  Prophet  Malachi,  at  a  time  than 
when  the  people  of  Israel  were  never  in  a  state  of  deeper 
or  more  daring  rebellion  against  God,  and  which  only 
showed  the  greater  necessity  of  repentance  and  refor- 
mation :  "  Bring  ye  all  the  tithes  into  the  storehouse, 
that  there  may  be  meat  in  mine  house,  and  prove  me 
herewith,  saith  the  Lord  of  hosts ;  if  I  will  not  open 
you  the  windows  of  heaven,  and  pour  you  out  a  bless- 
ing, that  there  shall  not  be  room  enough  to  receive  it." 


SERMON   XXI.  387 

What  was  then  literally  meant  by  bringing  all  the 
tithes  into  the  storehouse,  now  means,  in  the  proper 
application  of  this  direction  and  command,  a  return  to 
the  faithful  performance  of  all  religious  duties,  and  to 
that  more  spiritual  service,  which  was  denoted  by  the 
offering  of  sacrifices  and  other  gifts.  Such  a  return  is 
indispensable  to  the  experience  of  the  blessings  of  the 
Holy  Spirit. 

The  bestowment  of  these  blessings  is  sometimes  de- 
noted by  God's  return  to  his  people ;  but  the  condi- 
tion is,  "  Return  ye,  every  one,  from  his  evil  way, 
and  make  your  ways  and  your  doings  good."  "  The 
Lord  is  with  you  while  ye  be  with  him,  and  if  ye  seek 
him  he  will  be  found  of  you ;  but,  if  ye  forsake  him, 
he  will  forsake  you."  And  when  they,  in  their  trouble, 
did  turn  unto  the  Lord  God  of  Israel,  he  was  found  of 
them ;  and  all  Judah  rejoiced  at  the  oath,  i.  e.,  the 
covenant  they  had  entered  into,  to  seek  the  Lord  God ; 
"  for  they  had  sworn,  with  all  their  heart,  and  sought 
him  with  their  whole  desire,  and  he  was  found  of 
them." 

But  we  need  not  refer  you  to  particular  instances. 
It  has,  in  all  ages  of  the  Church,  been  the  establi^^hed 
method  of  the  Divine  conduct  towards  her ;  the  earnest 
prayer,"  0  Lord,  revive  thy  work,"  has  always  preceded 
such  a  work.  Under  the  new  or  Gospel  dispensation, 
this  is  a  prominent  fact.  How  was  it,  just  preceding 
that  wonderful  and  glorious  display  of  Divine  power 
and   grace,   on   the   day   of  Pentecost?      Cast   your 


388  SERMON    XXI. 

thoughts  back  a  moment  to  that  period.  It  is  full  of 
instruction  and  encouragement  on  this  point.  Fix 
your  eyes  on  the  Apostles  and  the  Christians  associated 
with  them,  that  first  Christian  Church,  and  the  only 
proper  model  of  all  others.  Their  example  combines  all 
the  force  of  the  Divine  precepts,  while  it  furnishes 
proofs  of  the  fulfilment  of  all  God's  promises  on  this 
subject.  Follow  them  to  the  place  of  their  constant 
resort,  and  you  learn  their  object.  But  let  me  relate 
it  in  the  words  of  the  inspired  narrator  himself. 
"Then  returned  they  unto  Jerusalem,  from  the  mount 
called  Olivet,  which  is  from  Jerusalem,  a  Sabbath 
day's  journey ;  and  when  they  were  come  in,  they  went 
up  into  an  upper  room,  where  abode  both  Peter,  and 
James,  and  John,  and  Andrew,  Philip,  and  Thomas, 
Bartholomew,  and  Matthew,  James  the  son  of  Alpheus, 
and  Simeon  Zelotes,  and  Judas  the  brother  of  James. 
These  all  continued  with  one  accord  in  prayer  and 
supplication,  with  the  Avonien,  and  Mary  the  mother 
of  Jesus,  and  with  his  brethren."  Here,  let  it  be 
remarked,  that  this  was  not  a  special  occasion.  True, 
they  had  just  parted  from  their  best  friend  to  see  him 
no  more  on  earth.  Jesus  had  just  ascended  to  the 
risht  hand  of  God  in  heaven.  This  afflictive  event 
gave  energy  and  earnestness  to  their  prayers.  But 
this  was  not  the  occasion  of  their  assembling  together 
for  prayer.  It  was  a  place  of  resort  for  this  purpose 
before  that.  The  place  was  already  familiar  to  them. 
It  was  probably  the  very  chamber,  or  large  upper 


SERMON   XXI.  389 

room,  where  the  Saviour  met  the  Apostles  and  insti- 
tuted the  holy  Sacrament  of  the  Supper ;  and  where, 
with  equal  probability,  he  had  often  met  with  them 
and  his  other  disciples  after  his  resurrection.  The 
words  "where  abode,"  in  the  account  just  read,  show 
that  they  were  in  the  constant  habit  of  meeting  there 
for  prayer ;  for  it  could  not  mean  that  they  all  lived 
there.  Their  number,  being  not  less  than  one  hun- 
dred and  twenty,  renders  such  a  supposition  absurd. 
But  they  were  in  the  constant  practice  of  meeting 
there  for  prayer.  It  was  the  prayer-room  of  that 
infant  Christian  Church,  and  where  the  male  and 
female  members  were  in  the  constant  practice  of  meet- 
ing for  social  worship.  "  These  all  continued  with 
one  accord  in  prayer  and  supplication." 

And  this  fact  is  mentioned  in  the  closest  connection 
with  that  ever-memorable  outpouring  of  the  Spirit  to 
which  we  have  referred.  '•  And  when  the  day  of  Pen- 
tecost was  fully  come,  they  were  all,  with  one  accord, 
in  one  place,"  or  in  that  place,  or  tlie  place,  i.  e.,  the 
place  before  referred  to,  which  is  the  more  literal 
rendering.  Besides,  they  were  all  there,  without 
any  note  of  distinction  between  the  Apostles  and  the 
rest  of  the  disciples.  Nor  would  any  of  them  be 
absent  on  the  occasion  of  so  important  a  feast  as  Pen- 
tecost. And  what  was  the  result  ?  It  is  immediately 
stated.  "And  suddenly  there  came  a  sound  from 
heaven,  as  of  a  rushing  mighty  wind,  and  it  filled  all 
the  house  where  they  were  sitting."     True,  there  was 


390  SERMON    XXI. 

much  that  was  miraculous  in  the  scenes  of  that  day. 
But  that  affects  not  the  point  now  under  considera- 
tion, which  is  the  connection  which  God  has  been 
pleased  to  establish  between  earnest,  believing  prayer, 
and  the  outpouring  of  the  Holy  Spirit.  That  promise 
is  as  full  and  explicit  now,  as  it  was  tlien.  It  is  also 
true,  that  they  were  led  to  expect  a  wonderful  manifes- 
tation of  God's  Spirit.  There  was,  however,  no  hint, 
so  far  as  we  can  find,  that  the  day  of  Pentecost  was 
to  be  the  season  of  it.  And  have  not  Christians  now, 
the  same  ground  of  encouragement — the  same  promise? 
"  Ask,  and  ye  shall  receive  ;  seek,  and  ye  shall  find," 
even  the  Holy  Spirit.  "  For  God  is  more  willing  to  give 
his  Holy  Spirit  to  them  that  ask  him,  than  earthly 
parents  are  to  give  good  gifts  to  their  children."  "  There- 
fore, I  say  unto  you,"  said  the  Saviour,  "  what  things 
soever  ye  desire,  w^hen  ye  pray,  believe  that  ye  receive 
them,  and  ye  shall  have  them."  This  expresses  strong 
faith  indeed.  But  is  not  the  promise  of  God  sufficient 
ground  of  such  faith  ?  Not  only  is  there  no  efficient 
faith  where  there  is  not  this  expectation,  and  even 
assurance,  but  anything  less  than  this,  is  direct  distrust 
of  the  promise  of  God. 

Here,  then,  we  have  all  the  requisites,  all  the  assu- 
rances, and  all  the  encouragements  to  such  a  glorious 
work  of  grace  as  is  denoted  by  the  outpouring  of  the 
Spirit,  for  such  a  work  among  us.  The  same  prepara- 
tion would  secure  the  same  happy  results,  to  every 
Church  and  people,  as  was  experienced  on  the  day  of 


SERMON   XXI.  391 

Pentecost,  abating  what  was  miraculous  on  that  occa- 
sion ;  the  same  quickening,  regenerating,  and  sanctify- 
ing influences  of  the  Holy  Spirit. 

That  preparation  is  prayer — the  prayer  of  faith, 
earnest  prayer — prayer  that  involves  strong  expecta- 
tion— an  expectation  which  prompts,  and  is  essential 
to,  every  appropriate  and  proper  effort — combined, 
united  effort- — continuing  or  perseverance  in  prajer 
and  supplication.  And  finally,  the  prayer  of  the 
whole  house  of  Israel;  of  all  the  disciples,  solemnly 
associated  together  as  a  Church ;  men  and  women,  as 
in  the  first  Christian  Church,  at  Jerusalem.  Such  a 
state,  and  such  a  course,  never  did  fail  to  bring  down 
the  special  blessings  of  God's  Holy  Spirit  on  a  Church 
and  people ;  and  never  will  fail.  For  a  failure  would 
falsify  the  most  direct  and  explicit  promises  contained 
in  the  sacred  Book. 

It  now  remains  to  apply  our  subject  to  practical 
purposes. 

1.  The  individual  who  never  or  seldom  prays,  is 
not  a  Christian.  He  lacks  the  most  decisive  evidence, 
and  that  evidence  without  which  it  is  impossible 
there  should  be  any  other.  Prayer  is  the  first  breath- 
ing of  a  regenerated  soul.  Earnest  importunity,  at 
least,  usually,  if  not  always,  precedes  that  all-essential 
change.  It  is  impossible  for  a  sinner  to  have  any 
proper  conviction  of  his  true  condition,  without  call- 
ing earnestly  on  God  to  have  mercy  on  him ;  and  no 
less  impossible,  that  he  should  experience  his  mercy, 


392  SERMON    XXI. 

and  not  habitually  pray.  If  we  place  it  on  the 
ground  of  a  Divine  command,  there  is  not  a  plainer 
or  more  oft-repeated  one  in  the  Bible.  But  this  is 
not  the  only  ground.  All  the  impulses  of  a  renewed 
heart  prompt  to  it.  A  child  can  no  more  live  and 
grow  without  its  appropriate  nourishment,  than  the 
new-born  soul  without  that  grace  which  prayer  alone 
can  procure.  "  Behold,  he  prayeth,"  marked  the 
time  of  Paul's  conversion.  And  no  soul  ever  w^as 
converted  that  did  not  breathe  forth  his  humble  prayers 
to  God.  It  is  as  unreasonable  to  believe  the  contrary, 
as  it  is  unscriptural  and  contradictory  to  uniform  and 
universal  experience. 

Nor  is  this  evidence  necessary  only  to  prove  the  fact 
of  true  conversion.  It  is  no  less  essential  to  establish 
the  fact  of  a  renewed  state  in  all  after-life.  It  is  not  only 
essential  to  growth  in  grace,  but  to  the  very  existence  of 
the  principle  of  grace.  How  can  it  be  otherwise  ?  What 
an  absurdity,  what  a  self-contradiction,  that  a  Chris- 
tian should  live  in  the  neglect,  or  only  occasional  em- 
ployment, of  the  only  means  of  communication  between 
God  and  his  own  soul !  The  only  means  of  obtaining 
every  needed  blessing !  For  prayer  is  the  only  mode 
of  such  communication,  the  only  means  of  obtaining 
the  Divine  blessing.  Hence,  who  is  that  man  who 
the  word  of  God  declares,  "  will  not  delight  himself  in 
the  Almighty,  and  who  will  not  always  call  upon 
God  ?"  It  is  he  whom  that  word  brands  a  hypocrite. 
Secret  prayer,  especially,  comes  not  within  the  view 


SERMON   XXI.  303 

of  his  fellow-men  ;  and,  destitute  of  real  piety,  such  acts 
of  devotion  have  no  charms  fi)r  him.  He  has  no  taste 
for  such  an  employment.  He  may  be  forced  to  take 
the  attitude  of  prayer,  during  some  season  of  special 
affliction ;  but,  taking  no  delight  in  that  exercise,  he  will 
discontinue  it,  as  soon  as  God's  chastising  hand  is 
lifted  from  him,  or  an  accusing  conscience  is  silenced. 
These  remarks  are  made  with  a  more  particular  re- 
ference to  private  or  secret  prayer.  But  so  far  as  the 
obligation  is  regarded,  they  apply  with  equal  appropri- 
ateness, and  equal  force,  to  every  kind  of  prayer,  in 
its  appropriate  season,  relations,  and  circumstances ;  to 
family  prayer,  and  public  prayer,  and  prayer  on  parti- 
cular occasions,  and  special  prayer  for  special  blessings. 
These  are  all  enforced  with  the  same  weight  of  Divine 
authority ;  are  of  the  same  perpetual  obligation. 
There  are  the  same  reasons,  the  same  urgent  demands, 
for  the  discharge  of  these  duties,  as  it  respects  the 
procurement  of  Divine  blessings,  as  in  the  case  of  pri- 
vate or  secret  prayer.  Indeed,  so  flir  as  the  number 
of  dependent  beings  and  needy  subjects  is  of  conside- 
ration, social  prayer,  fixmily  or  public,  is  enforced  by 
additional  and  superior  reasons,  over  that  of  private 
prayer,  inasmuch  as  there  are  more  to  be  benefited, 
each  of  whose  necessity  is  as  pressing,  as  that  of  any  in- 
dividual. In  a  family,  for  instance,  the  interests  of  all 
its  members  are  the  same ;  the  blessings  which  are 
needed,  are  the  same ;  and  prayer  is  the  only  ap- 
pointed mode  or  means  of  obtaining  them.     The  bless- 


394  SERMON   XXI. 

ings  needed  and  asked  for,  in  family  prayer,  are  of  the 
highest  and  most  important  nature. 

They  are  not  merely  temporal  prosperity,  worldly 
good; — though  all  these  come  from  God,  but  which 
we  often  see  prayerless  and  ungodly  families  possess 
and  enjoy,  and  which  might  lead  some  to  conclude, 
that  prayer  has  little  or  nothing  to  do  with  such 
things ;  forgetting,  that  the  "  using  of  the  world  as  not 
abusing  it,"  is  of  infinitely  greater  importance  than 
the  largest  possessions  ;  and  that  "  the  favor  of  God  is 
life,  and  his  loving  kindness  is  better  than  life ;" 
better  than  the  possession  of  all  the  world  ; — but  they 
are  blessings,  which,  while  they  overlook  not  the  in- 
terests of  this  world,  and  are,  indeed,  essential  to  their 
highest  enjoyment  and  best  use  and  improvement, 
have  a  supreme  relation  to  eternity, — another  state  of 
existence,  when  removed  from  this ;  another  world, 
when  called  forever  away  from  this.  Are  these  bless- 
ings likely  to  be  secured  by  a  prayerless  family  ?  likely 
to  be  possessed  by  the  members  of  a  household  where 
family  worship  is  neglected  ?  Where  the  morning  and 
the  evening  sacrifice  is  not  regularly  and  habitually 
offered  ?  These  questions  require  no  distinct  or  formal 
answer.  They  contain  their  own  answer.  What  Chris- 
tian parent,  or  head  or  master  of  a  family  or  house- 
hold, can  forego  the  privilege,  not  to  say  disregard  the 
solemn  obligation,  of  family  prayer  ?  Similar  remarks 
are  equally  appropriate  to  all  other  prayer,  in  the  dif- 
ference of  peculiar  relations   and  circumstances  only. 


SERMON   XXI.  395 

But  I  have  no  time  to  make  and  apply  them  ;  and 
observe, 

2.  Nothing  which  is  not  absolutely  unavoidable, 
should  be  allowed  to  interfere  with  the  performance  of 
the  duty,  or  duties,  which  have  been  the  prominent 
subjects  of  discourse  to-day.  As  it  respects  the  spirit 
of  prayer,  or  a  state  of  heart  prepared  or  favorable  for 
that  exercise,  nothing,  at  any  time,  should  be  allowed 
to  suppress  it,  or  disqualify  for  it.  To  allow  the  con- 
trary, would  be  to  justify  or  excuse  sin.  For  nothing 
but  sin  can  prevent  communion  with  God,  or  dis- 
qualify for  the  exercise  of  prayer.  No  lawful  business 
— no  lawful  mode  of  transacting  it — no  innocent  em- 
ployment— no  providences  of  God,  can  unfit  the  soul 
for  prayer.  As  it  regards,  therefore,  the  spirit  of 
prayer,  or  a  right  state  of  heart  for  prayer,  the  com- 
mands, "  to  pray  always,"  to  "  pray  without  ceasing," 
and,  "  in  everything  let  your  requests  be  made  known 
to  God,"  are  to  be  understood  in  their  literal  and  most 
unqualified  sense.  Such  a  spirit,  such  a  preparation 
of  heart,  can  only  be  prevented  by  a  wrong  spirit,  a 
wrong  state  of  heart ;  only  positive  sin  can  prevent. 
This,  I  presume,  is  obvious,  and  will  be  admitted  by 
every  one. 

In  regard  to  all  other  kinds  of  prayer — prayer 
which  requires  an  external  or  oral  expression,  or 
observance  of  a  particular  season  or  place, — necessary 
interruptions  may  often  occur.  The  stated  worship 
of  the  closet,  so  far  as  the  formal  act  is  concerned, 


396  SERMON   XXI. 

cannot  always  he  performed.  Family,  social,  and 
public  worship  cannot  always  be  observed,  as  the 
proper  seasons  return.  But  the  only  justifiable  cause 
is  the  demand  of  some  paramount  or  absolute  neces- 
sity arising  from  some  other  cause.  None  of  the 
ordinary  claims  of  the  world,  its  usual  occupations? 
however  lawful  in  themselves,  much  less  its  pleasures, 
or  moral  indisposition,  can  furnish  a  valid  excuse. 
As  it  respects  the  prayers  of  the  sanctuary,  or  the 
public  w^orship  of  God  on  the  Sabbath,  other  solemn 
commands,  and  no  less  solemn  interdicts,  come  in,  to 
enforce  compliance.  Non-attendance  on  public  wor- 
ship, when  God's  house  is  open  for  it  and  stern  neces- 
sity does  not  prevent,  is  a  violation,  not  of  one,  but  of 
many  obligations.  Attendance  on  particular  occa- 
sions is  not  now  placed  on  the  same  ground  as  for- 
merly, when  it  was  matter  of  positive  injunction,  as 
the  fast  and  feast  days  of  the  Jews.  But  our 
Saviour,  as  w^e  have  seen,  gave  his  sanction,  and,  by 
fair  implication,  even  enjoined,  especially  the  former, 
leaving  the  particular  season  to  the  indications  of  Pro- 
vidence, and  the  dictates  of  sound  piety.  This  affects 
not  the  nature  or  obligation  of  the  duty.  In  like 
manner,  social  prayer,  by  members  of  the  Church,  is 
not  enjoined  by  any  express  command,  in  so  many 
words.  But  if  the  example  of  primitive  Christians,  of 
the  first  organized  Christian  Church,  and  even  of 
Christ  himself  and  his  Apostles,  furnish  a  rule  which 
binds  Christians  to  its  observance  now, — and  I  think 


SERMON    XXI.  o07 

no  Christian  will  question  it — tlien  are  such  meetings 
of  binding  obligation,  when  attendance  is  practicable. 

And  here  let  us  pause  to  indulge  one  reflection, 
which  should  awaken  the  liveliest  gratitude,  and 
kindle  the  gracious  affections  of  every  Christian. 
And  it  is  this.  In  all  those  kinds  of  prayer,  which 
require  the  observance  of  particular  times  and  places, 
when  necessity  prevents  such  observance,  God  is 
pleased  to  accept  the  spirit  of  prayer — the  silent 
breathings — the  holy  aspirations  of  the  heart.  How 
cheering,  how  animating,  how  does  it  enliven  devo- 
tion, when  a  little  company  only  is  permitted  to  meet 
for  worship  in  the  house  of  God,  or  in  the  prayer- 
room,  to  be  assured,  that  while  others  are  absent  by 
unavoidable  necessity,  they  are  present  in  spirit ! 
Though  their  persons  are  absent,  their  hearts  are 
there.  The  presence  of  large  numbers  is  animating, 
even  though  ignorant  of  the  spirit  they  bring  with 
them.  But  how  much  more  so  the  confident  persua- 
sion, that  multitudes  of  hearts  are  present,  mingling 
their  prayers  and  praises  before  the  same  mercy-seat ! 

I  remark  once  more.  The  course  appears  a  plain 
one  to  obtain  the  special  blessings  of  the  Holy  Spirit. 
This  implies  an  earnest  desire  for  those  blessings,  as 
of  the  highest  importance.  And  surely  there  can  be 
none  of  greater  importance  than  those  which  are 
denoted  by  the  outpouring  of  the  Holy  Spirit.  Such 
a  desire  leads  to  strong  expectation  of  those  blessings ; 
such  a  strength  of  faith  as  prompts  the  Christian  who 


398  s  SERMON  XXI. 

prays  for  them  to  believe  that  he  receives  them,  ac- 
cording to  the  direction  and  assurance  which  our 
Saviour  gave  to  his  disciples.  "Therefore  I  say  unto 
you,  what  things  soever  ye  desire  when  ye  pray, 
believe  that  ye  receive  them,  and  ye  shall  have  them. 
All  things  whatever  ye  shall  ask  in  prayer,  believing, 
ye  shall  receive."  All  that  is  required  is  simple  reli- 
ance on  his  promises.  And  without  this,  who  ought 
to  expect  to  receive  any  Divine  favor,  much  less  the 
greatest  blessing  God  has  to  bestow  on  sinful  men  ? 
Anything  short  of  implicit,  unwavering  reliance  on 
God's  promises  is  distrust,  which  is  one  of  the  greatest 
affronts  that  can  be  given  him.  The  faith  required, 
too,  must  be  so  strong  as  to  lead  to  appropriate  effort. 
And  when  did  such  a  condition  of  God's  people,  such 
a  state  of  the  Church,  ever  fail  of  success  ?  How  many 
instances  are  there  of  such  a  degree  of  success  as  filled 
the  supplicants  themselves,  as  well  as  all  beholders, 
with  absolute  astonishment !  We  have  more  than  the 
naked  promises  of  God.  Those  promises  have  had 
the  most  ample  accomplishment,  in  every  age  of  the 
Church,  ever  since  there  was  a  Church.  The  glorious 
scenes  of  Pentecost  are  but  a  single  example.  Equally 
astonishing  ones  soon  followed  that  day,  and  they 
have  never  ceased  to  occur,  whenever  and  wherever 
the  Church  has  been  prepared  for  them.  God  chal- 
lenges a  trial  of  the  truth  of  his  promises  on  this  point : 
"  Prove  me  now  herewith,  if  I  will  not  open  you  the 
windows  of  heaven,  and  pour  you  out  a  blessing  that 


SERMON   XXI.  399 

there  shall  not  be  room  enough  to  receive  it,"  The 
truth  of  the  same  promise  has  been  repeatedly 
demonstrated  since,  as  often  as  the  Church  has  been 
prepared  to  receive  the  promised  blessing — as  often  as 
special  prayer  has  been  made  for  it.  God  loves  to 
have  the  truth  of  his  promises  thus  put  to  the  test. 
He  loves  to  prove  to  his  people  that  he  is  more  ready 
to  give  his  Holy  Spirit  to  them  who  ask,  than  earthly 
parents  are  to  give  good  things  to  their  children. 
And  when  they  speak  often  one  to  another,  on  subjects 
relating  to  his  kingdom,  the  conversion  of  sinners,  and 
the  advancement  of  his  cause,  he  loves  to  .listen,  and 
to  record  it  in  his  book  of  remembrance.  Even  while 
they  are  yet  speaking,  he  will  hear. 

One  reflection,  and  I  close.  How  many  souls  may 
now  be  on  the  very  verge  of  eternal  ruin,  whose  salvation 
under  God  may  be  depending  on  the  fervent  effectual 
prayers  of  this  Church,  while  the  Spirit  of  God  is 
ready  to  kindle  such  prayer  in  the  heart  of  every 
Christian  who  shall  earnestly  and  believingly  look  to 
him  for  it !  What  a  Pentecostal  season  might  be 
before  us !  What  joy  might  soon  be  awakened  in 
every  Christian's  heart !  what  joy  resound  through  all 
our  dwellings !  yea,  what  joy  among  the  very  angels 
of  God,  at  the  conversion  of  multitudes  of  sinners 
among  us  ! 

Brethren,  it  is  a  question  of  life  and  death — the  eter- 
nal salvation,  or  endless  destruction  of  a  large  portion  of 


400  SERMON    XXI. 

this  congregatioiij  which  now  demands  our  most  solemn 
attention.  How  painful  the  reflection,  that  many  with 
whom  we  may  have  been  intimately  associated ;  who, 
for  years,  came  with  us  to  this  house  of  God,  may 
already  have  gone  to  perdition,  through  our  own 
neglect,  our  apathy,  our  coldness,  our  want  of  faith  in 
the  power  of  prayer ;  and  hence,  distrust  of  the  truth 
of  God  in  the  promises  and  assurances  of  his  word. 
And  shall  others  perish  through  the  same  neglect  and 
want  of  concern  in  their  behalf?  Can  we  endure  the 
thought  of  meeting  them  in  the  last  day,  and,  as 
they  receive  their  doom,  and  turn  away  from  the  bar 
of  the  eternal  Judge,  see  them  casting  their  e3^es  on 
us,  and  saying,  "We  perish  forever, because  it  was  our 
lot  to  live  among  those  who  cared  not  for  our  souls  ?" 
Verily,  they  will  have  no  excuse,  but  oh,  what  a 
solemn  rebuke  of  our  neglect !  If  God  will  require 
the  blood  of  souls  that  perish  through  an  unfaithful 
ministry,  will  Christians  be  guiltless,  if  sinners  are 
lost  through  their  remissness,  if  they  neglect  those 
means  which  God  put  in  their  hands  to  save  them  ?  It 
is  not  the  mere  publication  of  Divine  truth  that  saves 
sinners.  That  truth  must  be  made  the  power  of  God, 
must  produce  a  regenerating  and  sanctifying  effect; 
and  this  is  in  answer  to  the  believing,  persevering 
prayer  of  his  people.  Let  us,  then,  my  beloved  breth- 
ren, ye  disciples  of  Christ,  take  this  subject  into  more 
serious  consideration  than  it  has  commanded  for  years 


SERMON   XXI. 


401 


past.  Our  prayers  must  soon  cease  to  ascend.  Our 
lips  soon  be  sealed  in  death.  But  to-day  we  may  offer 
them ;  and  we  may  lodge  prayers  in  heaven,  which 
will  not  only  bring  down  the  richest  blessings  on  our 
own  souls,  and  the  souls  of  others  still  within  the 
reach  of  mercy,  but  which  will  be  answered  long  after 
we  have  gone  down  to  our  graves. 


26 


XXII. 

THE  CROSS  OF  CHRIST. 

A  COMMUNION  DISCOURSE. 

"God  forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ."— Gal.  6  :  14. 

I  HAVE  selected  these  words,  as  the  theme  of  dis- 
course this  morning,  independently  of  the  immediate 
connection  in  which  they  stand,  or  the  particular  sen- 
timent which  the  Apostle  was  inculcating  in  the  pas- 
sage in  which  they  occur.     The  Cross  of  Christ. 

This  phrase  is  one  of  most  affecting  import,  of  most 
extensive  meaning,  of  most  important  instruction. 
Literally,  the  cross  was  an  instrument  of  the  most 
ignominious,  long-protracted,  aggravated  torture,  unto 
death.  The  suffering  of  the  cross  was  the  punishment, 
among  the  Romans,  of  slaves  and  the  vilest  criminals. 
It  was  a  part  of  the  sentence  against  those  condemned 
to  suffer  this  mode  of  death,  that  they  should  carry 
the  cross  on  which  they  were  to  die,  to  the  place  of 
execution.  Thus,  our  Saviour  was  compelled  to  bear 
his  cross  up  to  Calvary.     The  suffering  is  often  pro- 


SERMON   XXII.  403 

tracted  for  days;  usually  to  two  or  three.  In  the  case 
of  our  Saviour,  it  was  of  unusually  short  continuance, 
during,  probably,  about  three  hours  only.  But  as  the 
object  of  his  agonies  was  effected,  not  by  their  duration, 
but  rather  their  extremity,  and  as  he  had  power  to  lay 
down  his  life,  and  power  to  take  it  again,  and  no  man, 
as  he  himself  had  said,  could  take  it  from  him,  so 
when  all  was  accomplished  for  which  he  came  to  our 
world,  he  yielded  up  his  life  ;  or  as  one  of  the  Evange- 
lists most  significantly  and  appropriately  expresses  it, 
in  the  true  meaning  of  the  original,  "  he  dismissed  his 
spirit." 

But  the  term  cross,  has  another  and  different  mean- 
ing, though  naturally  derived  from  its  literal  one. 
While  it  shows  the  manner  of  the  Saviour's  death,  it 
stands  for  all  the  infinitely  important  consequences 
which  flowed  from  that  event.  It  is  only  another 
word  to  express  the  whole  Gospel ;  the  entire  plan  of 
human  salvation.  Every  purpose  of  mercy,  from  eter- 
nity, with  all  the^  gradually  unfolding  plan  of  our  re- 
demption, during  the  former  dispensation  of  types  and 
shadows,  centred  in  the  cross,  in  the  death  of  the 
Lord  Jesus  Christ ;  while  all  hope  to  our  dying  race 
beamed  forth  from  "  the  cross  of  Christ."  Around 
that  cross  we,  my  brethren,  assemble  this  morning,  to 
behold  by  the  eye,  not  of  fancy,  but  of  faith,  some  of 
its  wonders,  and  contemplate  some  of  its  blessings. 
And  as  the    all-attractive    object,  it   is   proper,   and 


404  SERMON   XXII. 

peculiarly  appropriate  to  the  occasion  now  before  us, 
to  direct  our  thoughts 

1.  To  the  suffering  Son  of  God,  as  he  hung  bleeding 
on  the  cross.  To  recall  his  death,  not  merely  in  its  re- 
sults, but  its  agonies,  is  certainly  one  object  of  the 
sacramental  ordinance  of  the  Supper. 

Hence,  the  broken  bread  and  the  poured-out  wine, 
the  appointed  emblems  of  his  broken  body  and  his 
shed  blood.  "For,  as  often  as  ye  eat  this  bread, 
and  drink  this  cup,  ye  do  show  the  Lord's  death,  till 
he  come."  Besides,  the '  design  of  his  death,  and 
the  nature,  and  especially  the  enforcement  of  the 
glorious  doctrines  and  facts  proceeding  from  that 
event,  in  an  eminent  degree  depend  on  the  severity 
of  his  agonies,  and  our  deepened  impressions  of  them. 
For  although  it  was  not  the  amount  or  degree  of 
suffering  in  which  the  atonement  consisted,  but  the 
blood  that  was  shed,  yet  the  intensity  of  the  Saviour's 
agonies  cannot  fail  to  deepen  our  impressions  of  the 
wonderful  love  of  God,  in  giving  his  only  begotten 
and  dearly  beloved  Son  to  die  for  us ;  the  exceeding 
sinfulness  of  sin  and  demerit  of  the  sinner ;  the  inflexi- 
bility of  God's  justice,  in  rendering  such  a  sacrifice 
necessary,  in  order  to  the  sinner's  pardon ;  and 
although  Christ's  humanity  only  could  suffer,  while 
his  Deity  was  at  the  same  instant  infinitely  happy 
and  glorious,  yet  we  can  easily  conceive  that  the 
matchless  diirnitv  of  his  character,  the  intense  sensi- 
bility  of  his  immaculate  holiness,  and  the  ignominious 


SERMON   XXII.  405 

as  well  as  cruel  mode  of  his  death,  qualified  him  to 
endure  a  degree  of  suffering,  which  no  mere  man  ever 
did,  or  ever  can  experience,  to  whatever  tortures  his 
body  might  be  subjected.  But  bodily  suffering  was 
not  all,  w\as  not  the  bitterest  ingredient  in  the  cup 
which  he  drank ;  his  mental  agony  far  exceeded  this. 
No  mind  can  conceive  his  anguish,  as  he  cried, 
"  My  soul  is  exceeding  sorrowful,  even  unto  death." 
Amazing,  too,  must  have  been  the  torture  occasioned 
by  the  nails  which  fastened  his  extremities  to  the 
wood,  by  which  his  whole  w^eight  was  sustained,  and 
of  the  spear  which  penetrated  to  his  heart ;  but 
this  (we  cannot,  indeed,  call  it  light)  we  may  call 
less,  far  less,  than  the  anguish  he  felt,  when  his  infi- 
nitely affectionate  Father  hid  his  face  from  him, 
which  forced  the  cry,  "  My  God,  my  God,  why  hast 
thou  forsaken  me  !"  Yes,  brethren,  to  recall  and  pon- 
der upon  this  spectacle  of  agony,  is  one  object  of  the 
ordinance  before  us.  We  meet  here  to  see  re-enacted, 
so  far  as  the  symbols  which  the  great  Sufferer  himself 
appointed  can  do  it,  the  shameful,  the  cruel,  the  in- 
tensest  agonies  of  the  Lord  Jesus  Christ.  Kindly 
did  he  spare  his  disciples,  w^ith  the  exception  of  the 
beloved  John,  the  pain  of  witnessing  his  sufferings  on 
the  cross ;  and  even  John  was  included,  when  he  said 
to  them  in  the  garden,  as  Judas  the  traitor  approached 
him,  "  If  ye  seek  me,  let  these,  my  disciples,  go  their 
way."  They,  indeed,  are  said  to  have  forsaken  him,  but 
they  had  his  permission.    Yet  John's  love  was  stronger 


406  SERMON   XXlt. 

than  death ;  either  the  endurance  of  his  own,  or  the 
witness  of  his  Lord's ;  and  he  went  with  him  to  the 
Judgment  Hall,  and  thence  to  the  hloody  scene  on 
Calvary. 

Nor  do  we  marvel  that  "  all  the  people  that  came 
together  to  that  sight,  beholding  the  things  which 
were  done,  smote  their  breasts  and  returned."  Nor 
that  ''  all  his  acquaintance,  and  the  women  that  fol- 
lowed him  from  Galilee,  stood  afar  off,  beholding  these 
things."  But  far  greater  the  wonder,  that  those  who 
live  under  the  full  instructions  of  the  Gospel,  who 
even  believe  that  Jesus  was  the  Christ,  the  Son  of  the 
Highest,  and  that  he  died  that  sinners  might  be  saved, 
and  that  without  the  shedding  of  his  blood  there 
is  no  remission  of  sin,  and  are  still  impenitent,  can 
yet  contemplate  that  scene  unmoved,  as  though  it  con- 
cerned them  not.  To  multitudes,  alas,  this  probably 
seems  an  unmeaning  ceremony.  Yet,  on  what  it  repre- 
sents, hangs  the  possibility  even  of  the  salvation  of  any 
soul.  The  Saviour  graciously  instituted  this  ordinance, 
that  even  his  disciples  might  have  special  opportuni- 
ties of  bringing  the  subject  of  his  death  more  dis- 
tinctly to  their  view;  for  even  they  might,  if  not 
utterly  forget  it,  but  too  seldom  recall  it,  and  fail  to 
experience  its  happy  influence  on  their  hearts  and 
lives.  The  object  is  not  merely  to  awaken  sympathy 
with  the  sufferings  of  the  Saviour.  It  is  impossible 
for  a  heart  that  is  not  dead  to  all  sensibility  not  to 
sympathize.     And  it  should  deeply  sympathize.     A 


SERMON   XXII.  407 

heart  that  does  not  sympathize,  does  not  love,  cannot 
grieve,  nor  feel  any  other  proper  emotion.  But  it 
does  not  expend  itself  in  tears. 

2.  The  cross  of  Christ  furnishes  a  spiritual  mirror, 
in  which  all  the  features  in  the  great  work  of  salva- 
tion are  distinctly  presented  to  view.  The  sacrifice  of 
Christ  brings  to  view  the  counsels  of  the  eternal  God- 
head. It  is  the  result  of  a  wisdom  which  can  be  re- 
ferred to  no  other  source.  With  this  direct  reference, 
the  Apostle  terms  it  the  wisdom  of  God,  even  the 
hidden  wisdom  which  God  ordained  before  the  world, 
unto  our  glory.  And  the  wisdom  of  the  plan  has  en- 
gaged the  most  prying  researches  of  the  angels,  ever 
since  it  was  proclaimed.  And  however  the  preach- 
ing of  the  cross  may  appear  foolishness  to  them  that 
perish,  yet  to  them  which  are  saved,  it  is  the  wisdom 
of  God,  and  the  power  of  God.  The  cross  of  Christ 
displays  the  love  of  God.  to  the  most  intense  degree. 
For  what  can  exceed  the  love  which  could  lead  to  such 
a  sacrifice,  to  make  the  salvation  of  sinners  possible  ? 
Could  it  burn  more  ardently  than  when  it  bore  the  Son 
of  God  to  the  cross,  on  which  to  die  so  cruelly,  and  yet 
so  cheerfully  ? 

It  shows  ns,  too,  that  nothing  less  than  such  a 
mighty  sacrifice  could  have  availed  to  lay  the  founda- 
tion of  the  sinner's  pardon.  Nothing  short  of  the 
death  of  Christ,  God's  only  Son,  could  have  made  a 
sufficient  atonement.  For  any  excess  of  sufiering 
would  have  impeached  the  very  justice  of  God,  and 


408  SERMON   XXII. 

even  his  love  for  his  only  Son.  It  was  love  which 
successfully  opposed  the  exactions  of  justice  towards 
the  sinner,  the  full  weight  of  which  fell  on  the  in- 
nocent head  of  the  Kansom.  "For,  scarcely  for  a 
righteous  man  will  one  die ;  yet,  peradventure,  for  a 
good  man,  some  would  even  dare  to  die.  But  God 
commendeth  his  love  towards  us,  in  that  while  we 
were  yet  sinners,  Christ  died  for  us."  "  God  so  loved 
the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life."  Truly,  God  laid  open  his  very 
heart,  when  his  Son  bled  on  the  cross.  We  can 
hardly  conceive  of  higher  proof  of  love  in  the  Father, 
than  to  give  up  his  Son  to  such  suffering;  merely 
witnessing  it,  while,  at  the  same  time,  he  poured  a 
full  flood  of  consolation  into  his  bleeding  heart.  And 
yet  higher  proof  than  this  was  exhibited  in  that 
awful  hour.  Previously  to  this,  an  angel  was  per- 
mitted to  descend  from  heaven  to  strengthen  him  in 
his  dreadful  conflict  in  the  Garden.  But  in  his  last 
more  dreadful  agonies,  he  was  not  only  denied  that 
aid,  but  even  his  tender  and  affectionate  Father,  in 
whose  bosom  he  had  lain,  hid  his  face  from  him. 
Even  that  greatest  pang  of  all  could  not  be  spared 
him.  And  what  was  that  but  another  proof  of  love 
to  man  ?  For  without  that  pang,  he  could  not  have 
been  redeemed.  The  price  would  have  lacked  an 
adequate  value. 

And  here  we  see  what  sin  is,  and  what  the  sinner 


SERMON   XXII.  409 

deserves.  Oh,  how  erroneous  a  judgment  we  form, 
how  infinitely  short  of  the  truth  our  estimate  of  sin ! 
Here  we  see  it  in  its  odiousness ;  in  its  damning  con- 
sequences. The  Son  of  God  must  tread  the  wine- 
press of  the  wrath  of  God  alone ;  yes,  alone ;  for  his 
Father  must  withdraw  from  him.  We  could  not 
have  more  convincing,  certainly  not  stronger  proof  of 
the  odious  nature  and  tremendous  consequences  of  sin, 
or  the  sinner's  desert,  were  we  to  visit  the  regions  of 
the  lost.  Hell  itself  can  furnish  no  evidence  more 
powerful,  might  I  not  say,  equally  powerful,  as  the 
cross  of  Christ.  And  must  we  actually  experience 
the  miseries  of  that  world,  before  we  will  feel  its 
force,  and  repent  of  it  ?  Is  there  a  sinner  here,  who 
will  not  be  convinced  by  the  argument  here  pre- 
sented? With  the  erroneous  views  and  slight  im- 
pressions which  the  impenitent  have  of  the  nature 
and  character  of  sin,  how  can  they  account  for  the 
deep  humiliation  and  amazing  sufferings  of  the 
Saviour?  What  must  they  think,  even,  of  the  con- 
duct of  his  Father  towards  him?  Do  they  ever 
reflect,  with  candor,  on  the  greatness  of  the  sacrifice 
which  was  made,  when  Christ  died  on  the  cross,  the 
amazing  agonies  he  endured,  and  seriously  inquire  the 
necessity  of  such  suiferings  ?  And  what  other  conclu- 
sions can  they  draw,  than  that  sin  is  an  infinite  evil, 
and  justly  exposes  to  a  most  fearful  and  endless  pun- 
ishment ? 

But  it  is  to  Christians  that  the  subject  and  the  occa- 


410  SERMON   SXII. 

sion  now  make  their  appeal.  And  if  we  are  entitled  to 
that  character,  we  have  seen  something  of  the  evil  of 
sin  in  our  own  hearts  and  lives,  and  tasted  something 
of  its  bitterness,  in  the  accusations  of  an  awakened 
conscience,  and  deep  conviction  of  just  exposedness  to 
the  endless  wrath  of  the  sin-hating  and  sin-punishing 
God.  And  how  should  a  view  of  the  cross,  to-day, 
deepen  such  impressions  on  our  hearts  ?  To  rekindle 
repentance  is  one  of  the  objects  of  this  ordinance. 
The  very  faith  that  is  necessary  to  discern  the  Lord's 
bod}^,  cannot  fail  to  produce  this  effect.  Nor  can  there 
be  any  improvement  of  Christian  character  where  this 
effect  is  not  produced.     Hence, 

3.  The  cross  of  Christ  comprises  all  the  means  of 
grace,  and  the  most  powerful  motives  to  employ  them. 
These  means  are  the  truths  of  the  Gospel.  Neither  are 
sinners  convicted  or  converted,  nor  Christians  sancti- 
fied, but  by  means  of  Divine  truth.  And  from  the 
cross  of  Christ  all  these,  as  we  have  seen,  emanate  and 
shine  forth  w^ith  peculiar  splendor.  The  law  of  God, 
which  is  the  grand  instrument  of  awakening,  convict- 
ing, and  converting  sinners,  is  exhibited  and  enforced 
with  a  power  far  more  irresistible  than  is  seen  in  its 
written  characters — in  its  read  precepts.  On  the  cross 
it  is  written  in  characters  of  blood.  It  is  there  shown 
in  all  its  strictness  and  inviolability.  We  there  have 
an  example  of  its  holiness  and  condemning  power, 
and  its  awful  consequences,  exhibited  nowhere  else. 
We  see   its  dreadful   penalty  enforced  on   the  holy 


SERMON   XXII.  411 

Saviour,  God's  own  Son,  as  the  sinner's  substitute.  He 
bore  its  curses,  as  those  curses  are  not  seen,  even  in 
the  Avorld  of  woe.  He  experienced  a  despair  when,  at 
the  hiding  of  his  Father's  face,  he  uttered  those  heart- 
penetrating  words,  just  at  the  moment  of  yielding  up 
his  spirit,  expressive  of  an  agony,  exceeding  the  despair- 
ing wailings  of  the  lost,  "  Elol,  Eloi,  lama  sahadhanl, 
My  God,  my  God,  why  hast  thou  forsaken  me !"  Ah, 
sinner,  that  was  only  the  law  carried  into  full  effect. 
That  the  penalty  of  its  violation.  The  very  law  which 
you  have  so  often  violated ;  the  penalty  which  you 
have  as  often  incurred. 

What  should  break  and  melt  the  sinner's  heart  if 
not  such  a  view  ?  No  other  means  has  ever  been  more 
frequently  blessed  to  the  conviction  of  the  sinner  than 
the  solemn  scenes  of  a  communion  occasion.  And 
hard  indeed  must  be  the  heart  which  will  not  yield 
itself  to  the  Saviour,  at  such  an  exhibition  of  compas- 
sion and  love  towards  sinners,  when  they  see  the 
blow  fall  on  him  which  was  their  due,  but  which  he 
so  readily  and  cheerfully  received  in  their  behalf 

For  its  happy  influence  on  Christians,  and  as  a 
means  of  sanctification  and  groAvtli  in  grace,  I  need 
only  to  appeal  to  their  own  experience.  If  this  can- 
not testify  in  their  favor,  by  producing  a  greater 
weanedness  from  the  world,  a  more  active  piety,  a 
marked  advance  in  holy  living,  the  inference  is  strong, 
that  their  attendance  on  such  occasions  as  this,  has 
been  without  the  wedding-garment. 


412  SERMON   XXII. 

Once  more.  The  cross  of  Christ  furnishes  a  perfect 
example  to  Christians,  amid  the  various  trials  to  which 
they  may  here  be  subjected.  He  indeed  is  their  pat- 
tern in  all  things.  He  had  not  those  causes  of  conflict 
which  Christians  often  find  the  severest, — that  warfare 
between  corrupt  nature  and  grace,  which  so  often  mars 
the  peace  of  the  Christian,  and  which  ends  only  with 
life  itself.  For  he  was  holy,  harmless,  undefiled,  and 
separate  from  sinners.  He  knew  no  sin ;  guile  was  not 
found  in  his  mouth.  Yet  he  was  the  subject  of  all  the 
innocent  infirmities  of  human  nature.  His  whole  life 
was  a  life  of  trial.  He  was  an  object  of  the  most 
wanton  persecutions  which  ever  stained  the  annals  of 
the  world,  even  while  an  infant  in  the  cradle,  and 
which,  in  the  hope  of  including  him,  resulted  in  the 
bloody  death  of  children  of  two  years  old  and  under, 
throughout  the  province  of  the  infamous  Herod.  And 
his  wdiole  life,  in  this  respect,  is  affectingly  told  in  one 
short  sentence,  "A  man  of  sorrows  and  acquainted 
with  grief."  "  Yet,  he  was  as  one  that  was  dumb." 
"  He  opened  not  his  mouth,"  in  the  language  of  com- 
plaint or  repining.  And  it  is  in  express  allusion  to 
the  agonies  of  his  cross,  that  both  he  and  his  inspired 
Apostles  often  enforced  submission,  in  every  trial  which 
should  fall  to  the  lot  of  Christians ;  as  well  as  that  he 
should  be  their  example,  amid  all  the  difficulties  and 
dangers  to  which  a  profession  of  his  name  might  expose 
them.  Our  Saviour  often  said,  that  "whosoever  would 
come   after  him,  must  take  up  his   cross  and  follow 


SERMON  XXI r.  413 

him.  He  must  deny  himself,  and  take  up  his  cross ;" 
must  readily  submit  to  all  the  afliictions  and  sufferings 
which  might  befall  him  in  the  service  of  God,  even  to 
death  itself.  The  Saviour's  course,  and  the  Saviour's 
end,  must  be  his  guide  and  example,  however  difficult 
the  duties  to  be  performed,  or  painful  the  sufferings  to 
be  endured. 

This  was  eminently  exhibited  by  him,  during  the 
hours  of  his  last  sufferings.  The  cross  now  stands  for 
all  the  shame,  the  trials,  and  severest  sufferings 
which  can  befall  the  Christian.  And  from  the  cross, 
through  the  ordinance  which  is  about  to  be  adminis- 
tered, every  lesson  necessary  for  us  to  know  is  given, 
and  enforced  by  the  most  solemn  and  affecting  scene 
which  men  or  angels  ever  witnessed.  And  this  is  the 
scene  which  is  now  to  pass  in  review  before  the  eye  of 
faith,  in  the  ordinance  before  us.  In  more  improving, 
as  well  as  affecting  circumstances,  we  cannot  be 
placed,  till  faith  give  way  to  open  vision.  Hither  let 
us  bring  all  our  burdens,  and  especially  all  our  sins, 
to  be  confessed  anew,  and  anew  repented  of;  all  our 
worklliness  to  be  crucified ;  all  our  weak  resolutions  to 
be  confirmed ;  our  trials  and  sorrows,  and  learn  how 
to  bear  them.  We  are  here  to  renew  our  covenant 
vows;  to  reconsecrate  ourselves  to  our  Lord  and 
Master ;  to  recall,  as  far  as  possible,  the  instances  in 
which  we  have  broken  them,  and  pour  out  the  tears 
of  sincere  penitence.  Our  own  guilt  constituted  no 
small  part  of  the  awful  load  which  bore  so  heavily  on 


414  SERMON    XXII. 

his  holy  soul,  when,  under  the  awful  pressure,  he 
yielded  it  up.  And  every  sin  we  commit  is  virtually 
crucifying  him  afresh,  and  putting  him  to  open  shame. 
It  is  to  reproach  him  before  the  world,  when  openly 
committed ;  and  grieving  him,  if  concealed  in  the 
heart. 

Let  us  remember,  too,  that  we  are  in  covenant  with 
each  other;  that  we  have  engaged  to  seek  and  pro- 
mote, as  far  as  possible,  the  spiritual  good  of  each 
other;  to  abstain  from  what  grieves  and  offends  a 
brother  or  sister ;  to  recommend,  by  a  godly  life  and 
conversation,  to  those  without,  the  religion  we  profess. 

With  such  views,  and  feelings,  and  resolutions,  and 
the  eye  of  faith  steadily  fixed  on  the  Saviour  in  his 
agonies,  let  us  gather  around  the  cross. 

It  was  while  breaking  the  bread,  and  pouring  out 
the  cup,  he  said,  "  This  is  my  body,  which  is  broken 
for  you ;  this  is  my  blood."  And,  "  as  often  as  ye  eat 
this  bread,  and  drink  this  cup,  ye  do  show  the  Lord's 
death."  It  is,  indeed,  love  which  we  celebrate ;  but  it 
is  dying  love.  Come,  then,  for  all  things  are  now 
ready. 


XXIII. 

THE  "BUILDING  OF  GOD,  A  HOUSE  NOT 
MADE  WITH  HANDS." 

VARIOUS   INTERPRETATIONS   REVIEWED. 

"For  we  know  that  if  our  earthly  house  of  this  tabernacle  were  dissolved, 
we  have  a  building  of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens.  For  in  this  we  groan,  earnestly  desiring  to  be  clothed  upon  with 
our  house  which  is  from  heaven  ;  if  so  be  that  being  clothed  we  shall  not 
be  found  naked.  For  we  that  are  in  this  tabernacle  do  groan,  being  bur- 
dened :  not  for  that  we  would  be  unclothed,  but  clothed  upon,  that  mor- 
tality might  be  swallowed  up  of  life." — 2  Cor.  5  :  1-4. 

The  precise  ideas  designed  to  be  inculcated  by  the 
words  now  read,  are  confessedly  involved  in  much  ob- 
scurity ;  and  yet,  from  the  manner  in  which  the 
Apostle  introduces  the  subject,  one  would  be  led  to 
expect  the  announcement  of  truths'  generally  known 
and  well  understood.  "  For  we  know,"  &c.  Little  light 
is  thrown  upon  the  passage  by  the  preceding  or  follow- 
ing context.  It  is,  indeed,  obvious,  that  the  Apostle 
has  direct  reference  to  those  eternal  scenes,  which 
await  the  souls  of  the  righteous  after  their  departure 
from  this  world,  and  their  immediate  admittance  into 
the  presence  of  Christ ;  hence,  he  adds,  in  the  conclusion 
of  this  subject,  "  Therefore,  we  are  always  confident, 


416  SERMON   XXIII. 

knowing  that  whilst  we  are  at  home  in  the  body,  we 
are  absent  from  the  Lord.  We  are  confident,  I  say, 
and  willing  rather  to  be  absent  from  the  body,  and  to 
be  present  with  the  Lord."  The  general  design  of 
the  Apostle,  in  the  text,  is  obvious  :  it  was  to  en- 
courage and  comfort  Christians  in  their  severe  trials 
and  afflictions,  to  which  he  refers  in  the  closing  part 
of  the  preceding  chapter ;  but  this  removes  none  of 
the  difficulties  which  seem  to  be  thrown  about  this 
passage  ;  the  most  embarrassing  of  which  are  the  fol- 
lowing. What  is  meant  by  "  a  building  of  God,  a 
house  not  made  with  hands?"  What  by  its  being 
"  eternal  in  the  heavens  ?"  and  at  the  same  time, 
"  from  heaven  ?"  What  by  "  being  clothed  upon  with 
that  building  or  house  ?"  And  lastly,  when  does  all 
this  take  place  ?  To  all  these  questions,  different 
answers  have  been  given,  by  distinguished  commen- 
tators, both  ancient  and  modern.  The  subject  is  con- 
fessedly one  of  deep  interest.  Many,  it  is  true,  have 
indulged  in  much  idle  speculation.  Where  the  Scrip- 
tures are  silent,  it  becomes  us  to  be  so.  Yet  no  one 
subject  is  more  frequently  brought  to  view  in  them 
than  the  one  now  introduced  to  our  consideration.  Nor 
is  there  a  subject  which  has  a  more  direct  bearing  on 
the  hopes,  the  prospects,  and  the  character  of  the  Chris- 
tian. It  is  not  enough  to  believe,  merely  that  a  state  of 
future  and  eternal  happiness  and  glory  awaits  all  who 
have  an  interest  in  Christ;  when  it  is  possible  to  have 
clear  and  distinct  views,  as  to  particulars  connected 


SERMON   XXIII.  417 

with  that  subject ;  though  to  prepare  for  such  a  state, 
is,  or  should  be,  the  supreme  object  or  chief  aim  of 
every  man. 

And  when  subjects  rehating  to  our  eternal  destina- 
tion are  presented  in  revelation,  circumstantially  and 
with  a  degree  of  particularity  and  minuteness,  it  is  our 
duty  and  privilege  to  give  them  all  the  consideration 
of  which  we  are  capable.  Nor  can  the  full  force  of 
the  motives  of  the  Gospel  be  felt  without  such  consi- 
deration. Such  is  the  subject  introduced  by  the  words 
read  as  my  text. 

In  respect  to  the  different  constructions  which  have 
been  placed  on  the  text,  perhaps  a  jDroper  examina- 
tion of  them  will  show,  that  while  each  contains  some 
error,  there  may  be  much  truth  in  them  all.  Our 
notice  of  each,  however,  must  be  brief.  But  if  a  spirit 
of  inquiry  be  awakened,  the  exercise,  we  trust,  will 
not  be  without  profit. 

The  first  interpretation  we  shall  notice,  is  the  follow- 
ing :  that  by  this  "  building  of  God,  an  house  not  made 
with  hands,"  the  reference  is  to  the  resurrection-body  of 
the  saint.  And  that  the  period  to  which  the  Apostle 
refers  is,  of  course,  the  last  day.  And  by  its  being 
from  heaven,  and  eternal  in  the  heavens,  is  denoted 
only,  that  it  is  the  immediate  production  of  God,  who  is 
in  heaven  \  and  the  immortality  of  the  renovated  body, 
and  its  eternal  residence  in  heaven.  This  is  the  opinion 
of  many  commentators,  and  probably  the  more  gene- 
rally received  one.     This  construction  is  clearly  liajjle 

27 


418  SERMON   XXIII. 

to  very  great,  and  to  my  mind,  unanswerable  objections. 
The  declaration,  "  We  know  that  if  our  earthly  house 
of  this  tabernacle  were  dissolved,  we  have  a  building 
of  God,  an  house  not  made  with  hands,  eternal  in  the 
heavens,"  evidently  forbids  a  reference  to  scenes  so 
distant  after  death  as  the  resurrection.  Hence,  some, 
who  have  adopted  this  construction,  suppose  that  the 
Apostle  believed  that  the  resurrection,  and  the  end  of 
all  temporal  things,  were  at  hand.  This  inference, 
indeed,  would  be  natural,  and  almost  irresistible,  on 
the  supposition  that  the  text  refers  to  the  resurrection- 
body.  For  it  seems  plainly  to  imply  something  that 
is  to  take  place  immediately  at  death.  "  For  we 
know  that  if  (or  ivhen,  as  the  Greek  particle  may  be 
rendered,  and  often  is),  when  our  earthly  house  of  this 
tabernacle,"  i.  e.,  this  body,  made  of  the  earth,  "were 
dissolved,"  i.  e.,  dies,  " we  have"  not  shall  have,  ages 
hence,  at  the  resurrection,  but  we  have  "  a  building  of 
God,  an  house  not  made  with  hands,  eternal  in  the 
heavens."  Beside,  the  earnest  desire  here  expressed, 
"earnestly  desiring  to  be  clothed  upon  with  our  house, 
which  is  from  heaven,  so  that  w^e  shall  not  be  found 
naked,"  shows  that  the  thing  desired  was  expected  to 
take  place  at  the  moment  of  death.  Moreover,  with 
what  propriety,  or  truth  even,  can  it  be  said,  that  the 
resurrection-body  is  in  heaven,  or  from  heaven  ?  And 
yet  this  is  expressly  affirmed,  by  the  Apostle,  in  the 
text.  "  For  in  this,"  this  body,  "  we  groan,  earnestly 
desiring  to  be  clothed  upon  with  our  house,  which  is 


SERMON  xxiri.  419 

from  heaven."  "A  building  of  God,  an  house  not 
made  with  hands,  eternal  in  the  heavens."  The  re- 
surrection-body comes,  of  course,  from  the  grave. 
"  All  that  are  in  the  graves  shall  hear  the  voice  of 
the  Son  of  man,  and  shall  come  forth."  Again,  how 
could  the  Apostle  add,  in  immediate  connection  with 
the  text,  "that  whilst  we  are  at  home  in  the  body,  we 
are  absent  from  the  Lord ;  and  willing  rather  to  be 
absent  from  the  body,  to  be  present  with  the  Lord  ?" 
The  connection  requires  us  to  refer  the  whole  that  is 
affirmed,  to  the  same  time. 

Hence  also  some,  who  supposed  the  passage  referred 
to  the  resurrection,  have  inferred  from  it  that  there  is 
no  intermediate  stage  of  activity  and  consciousness,  but 
that  the  resurrection  is  the  first  thing  of  w-hich  the 
soul  is  sensible  after  the  dissolution  of  the  body.  And 
so  far  as  this  passage  is  concerned,  if  this  construction 
were  correct,  there  is  certainly  force  in  the  argument ; 
though  no  point  is  more  fully  established,  than  that 
the  soul  is  in  a  state  of  high  activity  between  death 
and  the  resurrection.  If  there  is  any  reference  to  the 
resurrection,  it  is  found  in  the  words,  "  that  mortality 
might  be  swallowed  up  of  life."  These  expressions,  it 
is  true,  are  similar  to  those  which  the  same  Apostle 
used  in  addressing  the  same  Church,  in  a  former  letter, 
when  expressly  treating  of  the  resurrection  of  the  body, 
viz.,  "  Death  is  swallowed  up  in  victory."  Admitting 
that  these  words  have  reference  to  the  resurrection, 
the  reference  is  only  incidental.     It  clearly  was  not 


420  SERMON   XXIII. 

the  leading  idea  of  the  text.  And  even  in  case  of 
such  reference,  the  Apostle  had  not  allusion  to  the 
time  of  the  resurrection,  but  only  to  the  happiness 
which  that  event  will  cause  to  Christians,  which  led 
him  to  express  a  desire  that  if  it  might  be,  if  it  were 
consistent,  he  might  not  die  at  all,  might  not  put  off 
this  body,  but  be  at  once  invested  with  immortality ; 
probably  as  Enoch  and  Elijah  were,  and  as  those  will 
be  who  shall  be  alive  on  the  earth  at  the  second  com- 
in2;  of  the  Lord  Jesus  Christ.  So  I  understand  the  ex- 
pressions,  "  Not  for  that  we  would  be  unclothed,  but 
clothed  upon,  that  mortality  might  be  swallowed  up 
of  life."  The  mind  of  Paul  evidently  dwelt  much  on 
that  state  when  the  Christian,  both  as  to  his  soul  and 
body,  should  "  be  delivered  from  the  bondage  of  cor- 
ruption, into  the  glorious  liberty  of  the  children  of 
God."  The  idea  of  being  disembodied  was  evidently 
painful  to  him.  He  did  not  wish  to  be  unclothed,  or 
to  lay  aside  the  body.  In  itself  considered,  this  is  a 
painful  event.  Not  as  the  mere  agonies  of  dying  are 
concerned,  but  as  being  unclothed,  being  without  a 
body,  being  found  a  naked  spirit.  From  all  these 
considerations,  and  many  others  which  time  forbids  us 
to  mention,  and  which  appear  to  me,  at  least,  perfectly 
conclusive,  I  feel  compelled  to  reject  this  interpreta- 
tion. 

A  second  interpretation  of  the  passage  under  con- 
sideration is  this :  that  it  relates  merely  to  the  state  of 
blessedness  which  the  saints  possess  in  the  kingdom  of 


SERMON   XXIII. 


421 


glory ;  and  tlicat,  so  f\ir  as  the  figurative  language  wliicli 
the  Apostle  employs  has  any  special  appropriateness, 
as,  "to  be  clothed  upon  with  our  house  from  heaven," 
or  ".building  of  God,  an  house  not  made  with  hands, 
eternal  in  the  heavens,"  it  is  all  intended  only  to 
denote  that  the  image  of  God,  which  was  effaced  by 
the  apostasy,  is  fully  and  perfectly  restored ;  a  destitu- 
tion of  this  image  being  a  state  of  nakedness. 

This   is   unquestionably  a   true   representation,   in 
very  general  terms,  it  must  be  admitted,  of  that  state. 
It  is  certainly  a  state  of  blessedness,  far  surpassing 
the  most  elevated  and  enlarged  conception  of  mortals. 
The  image  of  God,  which  was  entirely  effaced  by  the 
iiili,  is  fully  and  perfectly  restored  to  the  soul  of  the 
Christian  at  death.     That  image  is  of  a  moral  nature, 
and  consists  in  holiness,  and  is  the  soul's  qualification 
for  the  enjoyment  of  heaven.     For  "  without  holiness, 
no  man  can  see  the  Lord,"  i.  e.,  enjoy  his  presence. 
But  if  this  be  the  meaning  of  the  Apostle,  in  the  text, 
he   certainly  employed   very   strange   language,    and 
very  strange  figures,  to  express  it.     It  is  certainly  the 
only  instance  in  which  the  image  of  God  is  denoted 
by  a  building,  or  a  house.      Nor  can  it  be  truly  or 
intelligibly  said,  that  the  image  of  God  is  in  heaven, 
ready  to  be  enstamped,  or  to  use  the  figurative  expres- 
sion of  the  Apostle,  in  the  text,  to  be  clothed  upon 
the  soul  of  the  Christian  at  death ;  for  he  is  speaking 
of  what  takes  place   after  death,  when  the  earthly 
house  of  this  tabernacle  is  dissolved ;  /.  e.,  when  this 


422  SERMON   XXIII. 

body  dies.  That  image  is  impressed  on  the  soul, 
faintly,  it  is  true,  in  this  life,  or  never.  At  death, 
that  image  is  only  rendered  perfect.  The  soul  of  the 
saint  is  perfectly  holy.  The  Christian  bears  the  same 
image,  in  its  nature,  however,  in  his  present,  that  he 
does  in  his  future  state.  But  the  phrases,  "earthly 
house  of  this  tabernacle,"  and  "  building  of  God,  an 
house  not  made  with  hands,"  express  things  entirely 
different  in  their  very  nature.  But  the  construction 
now  under  consideration,  makes  them  to  denote 
things  the  very  same  in  their  nature,  but  differing 
only  in  degree.  Believing  that  no  inspired  writer  ever 
used  language  so  loosely,  to  say  the  least,  nor  ever 
employed  figures  to  which  no  appropriate  meaning 
can  be  attached,  we  are  equally  compelled  to  reject 
this  as  the  true  interpretation  of  the  text ;  although, 
as  denoting  a  state  of  blessedness  to  the  spirits  of  de- 
parted saints,  the  representation,  expressed  in  general 
terms,  is  certainly  true.  We  reject  this  construction 
only  as  not  the  one  intended  by  the  Apostle  in  the 
text. 

The  third  interpretation  of  this  passage  is  as  fol- 
lows. That,  at  death,  the  souls  of  Christians  are 
invested  with  what  is  termed  a  celestial  vehicle,  like 
the  shekinah,  or  visible  glory  in  which  our  Saviour 
and  Moses  and  Elias  appeared  on  the  Mount  of 
Transfiguration.  And  that  this  is  that  "  building  of 
God,  an  house  not  made  with  hands,"  with  which  the 
souls  of  saints  are  clothed  upon,  so  as  that  they  are 


SERMON   XXIII.  423 

not  found  naked.  This  is  said  to  have  been  the 
opinion  of  all  the  most  eminent  theological  writers; 
and  it  is  still  the  opinion  of  many  modern  commenta- 
tors. Nor  do  any,  so  far  as  I  am  aware,  who  reject 
this  opinion,  pretend  to  adduce  any  direct  argument 
against  it  from  the  Scriptures.  For  departed  souls 
may  still  be  regarded  as  spirits,  although  thus 
invested.  The  fact  that  they  are  divested  of  their 
mortal  bodies,  does  not  prove  that  they  may  not  be 
invested  with  a  spiritual  body ;  for  there  is  a  spiritual 
body,  as  well  as  a  natural  body,  although  the  Apostle 
applies  these  terms  to  the  resurrection-body.  The 
arguments  by  which  this  view  is  maintained,  are 
these : 

First,  reason  and  analogy.  That  which  is  finite,  must 
have  limit.  Limit  implies  form.  Again,  heaven  is  a 
place,  and  not  a  mere  state  of  existence.  Its  inhabi- 
tants must  have  a  visible  appearance,  or  form,  in 
order  to  sustain  relationship  to  place.  Still  again, 
heaven  is  a  place  of  society ;  society  of  the  purest 
and  happiest  kind.  But  we  have  no  conception  of  so- 
ciety, or  social  intercourse,  distinct  from  the  views 
above  expressed  ;  nor  even  the  possibility  of  different 
beings  recognizing  each  other,  but  through  the 
medium  of  some  external  appearance.  Now  to  all 
this  it  may  be  rej)lied  :  "  Ye  do  err,  not  knowing  the 
power  of  God."  God  is  able  to  accomplish  all  these 
objects,  to  enable  pure  spirits  to  recognize  each  other, 
and  enjoy  the  purest  society,  without  any  external 


424  SERMON   XXIII. 

medium  of  communication  :  in  other  words,  without 
clothing  spirits  with  bodies ;  that  is,  in  a  way  totally  dif- 
ferent from,  and  wholly  beyond,  any  conceptions  of 
which  mortals  are  capable.  It  must  be  granted,  however, 
that  what  God  is  able  to  do,  is  no  argument  on  the 
present  point ;  for  he  does  not  do  all  he  is  able  to  do. 

A  second  argument  has  been  derived  from  the  fact 
of  the  frequent  appearance  of  angels,  and  especially 
that  of  Moses,  with  a  visible  form :  "  The  body  of 
Moses,  we  are  expressly  told,  was  buried  by  God,  in  a 
valley,  in  the  land  of  Moab,  over  against  Beth-peor ;" 
yet  he  appeared  on  the  Mount  of  Transfiguration, 
with  Christ,  and  conversed  with  him.  But  this  argu- 
ment is  not  conclusive.  For  it  may  be  replied,  that 
his  appearance  on  that  occasion  was  for  a  particular 
purpose,  and  for  which  a  visible  form  was  important 
and  necessary ;  and  God  may  have  given  him  that 
form,  on  that  occasion  only,  as  angels  assumed  bodies 
on  special  errands  to  men.  A  special  purpose  was 
answered  by  rendering  him  the  object  of  vision  to 
Peter,  James,  and  John,  the  only  witnesses  of  that 
scene.  The  venerable  Dr.  Watts  seems,  however,  to 
place  no  small  confidence  in  the  argument.  And  also, 
that  there  are  certainly  three  immortal  bodies  now  in 
heaven,  those  of  the  Saviour,  Enoch,  and  Elijah,  is  a 
consideration  of  some  weight,  that  all  the  now  glori- 
fied have  bodies  similar  to  that  in  which  Moses  ap- 
peared. 

A  third  argument  is  derived  from  certain  expres- 


SERMON   XXIII.  425 

sions  and  representations  found  in  the  Scriptures. 
The  text  is  a  prominent  passage.  It  is  strongly  con- 
tended, that  no  intelligible  meaning  can  be  attached 
to  the  language  which  the  Apostle  here  employs,  but 
on  the  supposition  that  this  construction  is  the  correct 
one.  The  language  is,  indeed,  highly  figurative. 
And  it  is  contended,  that  the  figures  are  all  Jewish  ; 
having  reference  to  the  tabernacle,  the  outward  cover- 
ing of  the  Ark  of  the  Covenant,  which  on  every  re- 
moval was  taken  down,  but  which  still  left  the  ark 
surrounded  with  its  own  curtains :  the  inference, 
therefore,  is,  that  as  the  ark,  when  the  tabernacle  was 
taken  down,  still  was  surrounded  with  its  curtains,  so 
the  soul  has  some  covering,  at  the  dissolution  of  the 
body,  and  which  is  to  continue  till  this  tabernacle  is 
rebuilt,  or  the  body  is  raised,  at  the  last  day. 

This  might  be  regarded,  however,  a  better  argument 
in  proof  of  the  immortality  of  the  soul,  than  the  view 
it  is  designed  to  support.  Moreover,  this  argument  is 
made  to  depend  on  the  word  which  is  translated  "  taher- 
nacle;'  whereas,  the  original  word  means  also,  a  tent, 
and  is  the  very  word  which  the  Greek  writers  used  to 
denote  the  tent  of  soldiers.  And  certainly,  this  body 
may,  with  as  much  propriety,  be  termed  a  tent  as  a 
tabernacle.  But  this  admitted,  and  the  above  applica- 
tion of  the  figure  is  at  once  set  aside.  Beside,  the 
Apostle  tells  us  that  this  building  of  God,  this  house 
not  made  with  hands,  is  eternal  in  the  heavens,  and  is 
from   heaven;    to   which   expressions   no   intelligible 


426  SERMON   XXIII. 

meaning  can  be  attached,  on  the  ground  of  this  strict 
application  of  the  figure.  Nor  on  this  sujDposition 
can  a  more  intelligible  meaning  be  given  to  the  last 
verse  of  the  text,  viz. :  "  Not  that  we  would  be  un- 
clothed," i.  e.,  die,  "but  clothed  upon,  that  mortality 
might  be  swallowed  up  of  life."  Mortality  can  only  be 
predicated  of  the  body.  The  soul  is  immortal.  But, 
according  to  the  above  construction,  the  meaning  of 
this  verse  would  be,  that  this  body  might  not  only  not 
die,  but  be  at  once  covered  or  clothed  upon  with  this 
building  of  God,  this  house  from  heaven ;  which  is  not 
mere  jargon,  but  absurdity  itself.  Still  it  is  not  im- 
possible, nor  improbable,  that  the  souls  of  Christians, 
in  their  intermediate  state,  have  a  substance  and  form, 
as  Moses  had,  and  that  this  form  is  the  exact  repre- 
sentation of  the  body  dropped  at  death,  surrounded 
by  or  emitting  a  visible  glory ;  or  of  the  raised  body, 
which  will  be  the  same  body,  in  all  essential  respects ; 
and  that  it  is  the  medium  of  recognition  by  each  other; 
a  body  or  covering,  or  by  whatever  name  it  may  be 
called,  adapted  to  the  enlarged  powers,  the  increased 
activity,  and  the  new  and  happy  employments  of  the 
justified  made  perfect.  Nor  are  these  views  inconsis- 
tent with  the  other  interpretations  of  this  passage. 
We  only  maintain  that  this  is  not  the  leading  senti- 
ment of  the  text. 

It  only  remains  that  we  consider  the  fourth  and 
last  principal  interpretation,  which  it  seems  possible  to 
be  given  to  our  text,  viz.,  that  by  this  "  building  of 


SERMON   XXIII.  427 

God,  an  house  not  made  with  hands,  eternal  in  the 
heavens,"  is  denoted  the  place  of  happiness  to  which 
the   souls  of    the   righteous   are   received    at   death, 
whether  embracing  the  views  last  expressed  or  not ; 
for  the  last  construction  does  not  militate  at  all  against 
the  one  now  given.     The  place  at  which  the  souls  of 
Christians  go  at  death,  is  denoted  by  a  variety  of  terms 
or  expressions.     It  is  called  Paradise,  as  when  our 
Saviour  said  to  the  penitent  thief  on  the  cross, "  To-day 
shalt   thou-  be  with    me  in   Paradise."     It   is  called 
Abraham's  bosom,  as  in  the  account  of  Lazarus,  "And 
was  carried  by  the  angels  into  Abraham's  bosom."     It 
is  called  "  mansions,"  as  when  our  Saviour  said  to  his 
disciples,  "  In  my  Father's  house  are  many  mansions." 
It  is  called  "  a  city,"  or  rather  is  typified  by  a  city,  to 
which   Abraham,    by   faith,    looked.     As   where   the 
Apostle  says  of  him,  "He  looked  for  a  city  which 
hath  foundations,  whose  builder  and  maker  is  God." 
It  is  called  "  New  Jerusalem :"  "  The  city  of  my  God, 
which  is  New  Jerusalem,  which  cometh  down  out  of 
heaven  from  my  God."     "  And  he  carried  me  away  in 
the  spirit,"  said  John,  "  to  a  great  and  high  mountain, 
and  showed  me  that  great  city,  the  holy  Jerusalem, 
descending  out  of  heaven  from  God."     It  is  also  called 
heaven,  as  where  it  is  said,  "Elijah  went  up  by  a  whirl- 
wind into  heaven."     All  these  names  and  expressions 
undoubtedly  denote  the  same  place,  viz.,  the  place 
where  the  souls  of  the  redeemed  go  at  death,  and  dwell 
till  the  morning  of  the  resurrection. 


428  SERMON   XXIII. 

For  each  name,  as  you  have  perceived  from  the 
quotations  above  given,  is  mentioned  in  express  refer- 
ence to  the  fact,  that  the  phice  denoted  by  such  name 
is  the  dweUing-place  of  departed  happy  souls.  Unless, 
therefore,  the  souls  of  the  righteous  go  to  different 
places,  the  same  place  is  denoted  by  all  the  above 
names  and  terms  of  designation.  But  they  are  every- 
where represented  as  constituting  one  family,  one 
general  assembly,  one  company,  and  as  being  where 
Christ  is.  But  whether  this  place  be  heaven  itself,  or 
a  different  place,  has  been  a  subject  of  much  diversity 
of  opinion.  Most,  if  not  all  the  Fathers,  believed  that 
Paradise  is  not  heaven  itself,  or  that  place  where  God 
most  fully  displays  his  glorious  perfections  and  cha- 
racter. This  was  the  belief  of  Polycarp,  the  disciple 
of  St.  John.  His  words  are,  "  Paul  and  the  rest  of  the 
Apostles  are  in  the  place  appointed  for  them,  with  the 
Lord,"  meaning  Paradise.  And  yet,  from  the  account 
given  of  the  visions  of  St.  John,  it  would  seem  that 
heaven  itself  was  the  place  of  their  dwelling  between 
death  and  the  final  judgment. 

Irenseus,  a  disciple  of  Polycarp,  says,  "  Not  only  in 
heaven,  but  in  Paradise  also,  our  Saviour  shall  be  seen 
as  men  are  worthy  to  behold  him."  Justin  Martyr,  a 
contemporary  of  IrenaBus,  says,  "  The  souls  of  the  just 
go  to  Paradise,  and  converse  there  with  Christ  by 
vision."  And  we  have  the  assurance  of  one  exten- 
sively acquainted  with  the  writings  of  the  Fathers, 
that  "according  to  all  antiquity,  the  souls  of  pious  men," 


SERMOX    XXIII.  429 

during  the  time  of  their  bodies'  sleep  in  the  grave, 
"are  in  the  phace  appointed  for  them,  with  the  Lord,  in 
Paradise,  where  they  enjoy  the  sight  and  conversation 
of  their  Saviour,  by  way  of  vision."  Yet  from  a  com- 
parison of  two  passages  in  the  writings  of  St.  Paul,  in 
immediate  connection  with  each  other,  Paradise  and 
the  third  heavens,  evidently  denote  the  same  place. 
Indeed,  the  two  passages  are  a  mere  repetition  of  the 
same  idea.  Speaking  of  himself  he  says,  "  I  knew  a 
man  in  Christ,  and  such  an  one  caught  up  to  the 
third  heaven."  Again,  "  I  knew  such  a  man,  and  how 
that  he  was  caught  up  into  Paradise,  and  heard  un- 
speakable words."  If  one  and  the  same  event  is  meant 
in  both  these  declarations,  of  which  there  seems  to  be 
no  doubt,  then  Paradise  and  the  third  heavens  must 
denote  the  same  place.  Or  perhaps  the  latter  includes 
the  former.  And  this  belief  seems  to  be  w^arranted,  if 
not  fully  confirmed,  by  the  declaration  of  our  Saviour 
to  his  disciples,  "  In  my  Father  s  house  are  many 
mansions  ;"  the  term  "  house,"  is  obviously  used  in  a 
more  extensive  sense  than  the  term  "  mansions,"  and 
the  former  includes  the  latter.  By  some,  the  word 
house,  in  this  passage,  is  supposed  to  denote  the  uni- 
verse. 

The  resemblance  between  these  words  of  the 
Saviour  and  those  of  the  text  is  most  striking:  the 
term  "house,"  in  the  latter,  being  used  in  a  more 
limited  sense,  than  which  nothing  is  more  common  in 
the  Scriptures.     Let  us  present  them  both  together. 


430  SERMON    XXIII. 

"  In  my  Father's  house  are  many  mansions."  "  We 
have  a  buildmg  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens."  The  terms  "build- 
ing" and  "  house,"  in  the  text,  answering  to  the  term 
"mansions,"  in  the  Saviour's  declaration.  And  the 
term  "house,"  in  the  passage  from  our  Saviour, 
answering  to  the  term  "  heavens,"  in  the  text.  Both 
passages  evidently  refer  to  the  same  place ;  and  they 
both  refer  to  the  same  event ;  i.  e.,  to  the  admittance 
of  the  souls  of  the  righteous,  at  death,  to  a  place  of 
happiness  in  heaven,  denoted  by  these  different  terms. 
Well  may  they  be  affirmed  to  be  eternal  in  the  hea- 
vens, being  embraced  in  that  heaven,  prepared  for  them 
from  the  foundation  of  the  world.  Nor  with  less  pro- 
priety may  this  building,  this  house,  these  mansions, 
be  said  to  be  from  heaven,  agreeably  to  the  declara- 
tion of  our  Saviour,  "  I  go  to  prepare  a  place  for  you ; 
and  if  I  go  and  prepare  a  place  for  you,  I  will  come 
again,  and  receive  you  unto  myself;  that  where  I  am, 
there  ye  may  be  also."  And  even  still  more  so,  if  we 
compare  the  phrase  "  house  from  heaven"  with  the 
phrase  "  New  Jerusalem,"  denoting  the  same  place, 
"  which  cometh  down  out  of  heaven,  from  my  God." 
Thus  appropriately  answering  to  the  description  in 
the  text,  as  designating  the  same  place.  "Earnestly 
desiring  to  be  clothed  upon  with  our  house,  which  is 
from  heaven."  It  is  proper,  however,  to  observe,  that 
the  language  of  the  text  is  highly  figurative;  and, 
therefore,  we  are  not  to  subject  it  to  a  literal  inter- 


SERMON   XXIII.  431 

pretation.  Yet,  all  such  language  has  a  definite 
meaning.  And  after  all  the  attention  we  have  been 
able  to  give  to  this  confessedly  most  important  and 
interesting  passage  of  Scripture,  we  feel  a  full  and 
unwavering  confidence,  that  the  last  of  the  four  inter- 
pretations which  have  been  under  consideration,  is 
the  correct  one,  and  the  one  intended  by  the  Apostle ; 
while  it,  of  course,  expresses  a  state  of  great,  and,  to 
mortals,  inconceivable  happiness,  a  happiness  caused 
by  a  vision  of  the  Redeemer's  glory,  though  probably 
not  so  fully  displayed,  or  not  so  fully  perceived,  as 
after  the  resurrection,  when,  we  are  given  to  under- 
stand, that  the  felicity  of  the  redeemed  will  be  greatly 
increased.  The  last,  and  which  we  deem  the  true 
interpretation,  therefore,  includes  and  implies  the 
second.  Nor  is  it  inconsistent,  in  any  important 
respects,  with  the  third  interpretation,  viz.,  that  the 
souls  of  Christians,  at  death,  are  invested  with  what 
has  been  termed  a  celestial  vehicle,  or  an  external, 
visible  glory.  The  language  of  the  text  may  be  sup- 
posed as  at  least  intimating,  if  not  implying,  this, 
but  by  no  means  to  be  restricted  to  this,  nor  as  the 
principal  truth  or  fact  taught  in  the  text.  But  that 
the  Apostle  had  any  reference  to  the  resurrection, 
save  it  be  a  mere  glance,  as  the  final  consummation  of 
the  saint's  felicity,  when  mortality  will  be  swallowed 
up  of  life,  I  cannot  bring  myself  to  admit.  The  whole 
may  be  presented,  as  I  understand  the  passage,  in  the 
following  sentence. 


432  SERMON   XXIII. 

The  souls  of  Christians  at  death,  invested,  probably, 
with  an  eternal  visible  appearance,  like  that  of  Moses 
on  the  Mount  of  Transfiguration,  go  directly  to  heaven, 
or  those  eternal  mansions  in  heaven  which  the  Saviour 
has  prepared  for  them,  or  that  "  building  of  God,  an 
house  not  made  with  hands,  eternal  in  the  heavens," 
where  they  enjoy  the  presence  of  their  Saviour,  and 
the  society  of  holy  angels  and  each  other,  until  the 
trump  of  God  shall  announce  the  morning  of  the  re- 
surrection J  when,  accompanying  the  Son  of  God  in  his 
second  coming  to  judge  the  world  in  righteousness, 
they  shall  come  and  take  again  their  earthly  house  of 
this  tabernacle,  rebuilt,  immortalized,  and  fashioned 
according  to  the  glorious  body  of  the  Lord  Jesus  Christ ; 
and  after  the  scenes  of  that  great  last  day,  enter  into 
that  kingdom  which  was  prepared  for  them  from  the 
foundation  of  the  world,  where  they  shall  forever 
dwell,  under  an  increased  and  eternally  increasing  dis- 
play and  ever-increasing  perception  and  growing  ad- 
miration of  the  infinite  glories  of  the  eternal  Godhead, 
— Father,  Son,  and  Holy  Ghost. 

1.  Death  is  unspeakable  gain  to  the  Christian.  The 
Apostle  draws  this  very  inference  from  the  subject. 
"  Therefore,  we  are  always  confident,  knowing  that 
whilst  we  are  at  home  in  the  body,  we  are  absent 
from  the  Lord.  We  are  confident  and  willing  rather 
to  be  absent  from  the  body,  and  to  be  present  with 
the  Lord,"— "  which  is  far  better."  The  child  of 
God  can  suffer  only  in   this   life.      And,  though  his 


SERMON   SXIII.  433 

sufferings  may  here  be  severe,  death  terminates  them 
all.  I)ut  it  is  not  to  a  state  of  negative  good  only  to 
"which  death  introduces  him.  The  blow  which  puts 
an  end  to  his  troubles  here,  ushers  his  soul  into  the 
midst  of  ineffable  joys.  There  is  no  intermediate 
state  of  slumber  or  inactivity  to  the  immortal  spirit.  No 
sooner  is  his  earthly  house  of  this  tabernacle  dissolved, 
than  the  soul  is,  in  the  language  of  the  text,  "  clothed* 
upon  with  its  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens ;"  or  enters  those  man- 
sions which  the  Saviour  has  prepared  for  those  who 
die  in  him.  This  is,  indeed,  the  concurrent  testimony 
of  the  Scriptures  on  this  subject.  No  point  is  more 
fully  established.  But  it  follows,  necessarily,  from 
every  correct  view  which  can  be  taken  of  the  pas- 
sage under  consideration.  Nor  is  it  even  pretended, 
by  those  who  deny  such  a  state  of  high  and  holy 
activity  and  enjoyment,  between  death  and  the  resur- 
rection, that  the  Scriptures  even  intimate  to  the  con- 
trary, so  far,  at  least,  as  I  have  seen.  They  regard  it 
as  a  conjecture,  founded  on  the  consideration  that  the 
slumber,  or,  more  properly,  the  temporary  annihila- 
tion of  the  soul,  would,  of  course,  render  it  uncon- 
scious of  loss.  And  the  argument,  if  argument  it 
can  be  called,  is,  that  as  the  soul  is  not  sensible  or 
conscious  of  any  loss,  so  there  is  no  loss.  On  this 
ground,  the  absolute  and  eternal  annihilation  of  the 
soul  would  be  no  loss.  Of  the  fallacy  of  such  talk- 
ing or  writing,  for  we   cannot  call  it  reasoning,  we 

28 


434  SERMON   XXIII. 

need  not  stop  to  convince  a  child.   There  remains  a  rest 
to  the  people  of  God ;  there  are  joys  for  evermore,  at 
his  right  hand;  and  this  rest,  these  joys,  commence  at 
death.     The  mind  of  no  mortal  can  conceive  them, 
even  in  their  incipient  state.     But  they  will  be  for- 
ever increasing.     And,  perhaps,  the  redeemed  in  their 
intermediate  state  will  as  little  comprehend  the  in- 
creased glories  which  await  them  at  the  resurrection. 
What  improvement  ought  Christians  now  to  make  of 
considerations   like  these  ?     How  glowing   should  be 
their  gratitude  to  God,  who  has  made  them  heirs  to 
such  an  inheritance  !    How  should  they  attest  the  sin- 
cerity of  their  gratitude,  by  habitual  and  universal 
obedience  to  his  commands,  and  unremitted  devoted- 
ness  to  the  interests  of  his  kingdom !     How  should 
they  sustain  and  cheer  them  under  all  their  disappoint- 
ments, trials,  and  sufferings !     How  arrest   and   sup- 
press all  inordinate  attachment  to  the  perishable  and 
transitory  things  of  this  world,  and  engage  them  faith- 
fully to  labor,  "  that  whether  present  or  absent,  they 
may  be  accepted  of  him,"  as  well  as  submissively  and 
patiently  endure  whatever  their  heavenly  Father  and 
Redeemer  "  may  lay  upon  them !"     After  a  few  more 
days  of  toil  or  suffering,  or  both,  in  their  heavenward 
course,  they  will  be  called  to  dismiss  these  corruptible 
bodies,  till  the  blessed  morning  when  "  mortality  itself 
shall  be  *  swallowed  up  of  life."     In   the  meantime, 
their  souls,  invested,  it  may  be,  in  all  probability,  if  not 
certainty,  with  an  external  visible  glory,  are  received 


SERMON   XXIII.  435 

to  those  mansions  which  their  Saviour  has  prepared 
for  them.  "  Them  will  God  hring  with  him,  when  he 
shall  descend  from  heaven  with  a  shout,  with  the 
voice  of  the  archangel,  and  with  the  trump  of  God; 
and  the  dead,  in  Christ,  shall  rise  first." 

2.  Our  subject,  to  Christians,  is  well  calculated  to 
divest  death  of  many  of  its  natural  terrors,  and  com- 
fort survivors,  at  the  death  of  pious  relatives  and 
friends.  Christians  whose  faith  and  hope  are  strong, 
are  sometimes  afraid  to  die.  Nor  is  it  the  mere  pains 
of  dissolution  which  they  dread.  There  is  another 
cause  of  dread  beside  a  separation  of  this  body,  and 
its  commitment  to  the  gloomy  grave.  It  is  the  start- 
ling, and,  I  confess,  awful  thought,  of  becoming  a  naked 
spirit.  It  is  a  common,  and  probably  a  universal  sen- 
timent or  feeling,  with  those  at  least  who  contemplate 
it  with  seriousness.  The  soul,  indeed,  is  not  depen- 
dent on  the  body  for  its  existence  or  its  happiness. 
But  it  still  is  unwilling  to  relinquish  the  idea  of  being 
embodied.  It  desires  not  to  be  unclothed.  Nor  is 
this  dread  or  unwillingness  scarcely  less  in  regard  to 
the  departed  souls  of  our  kindred  and  friends.  It  is 
neither  weakness,  nor  superstition,  nor  want  of  faith 
which  occasions  it.  The  idea  of  being  a  naked  spirit 
was  abhorrent  to  the  feelings  of  the  Apostle.  Such  is 
the  idea  which  some  of  the  most  eminent  divines  have 
attached  to  his  words,  "  Earnestly  desiring  to  be  clothed 
upon  with  our  house  from  heaven ;  if  so  be  that  being 
clothed,  we  shall  not  be  found  naked." 


436  SERMON   5XIII. 

And  although  we  cannot  admit  this  to  be  the  princi- 
pal thought,  it  is  not  inconsistent  with  the  leading 
sentiment  of  the  Apostle,  while  it  is  rendered  more 
than  probable  by  many  strong  intimations.  The  ground 
of  this  opinion,  as  a  Bible  truth,  is  strong  enough,  to 
say  the  least,  to  warrant  the  belief  and  derive  from  it 
that  consolation  which  it  is  calculated  to  afford.  We 
know  not,  indeed,  what  it  is.  But  we  do  know,  in  the 
case  of  Moses  (to  whom  we  have  more  than  once  re- 
ferred), it  distinguished  him  both  from  our  Saviour, 
whose  body  was  transfigured,  and  from  Elijah,  who 
never  died,  but  was  translated.  Nor  can  it  be  proved 
from  Scripture  or  reason,  that  the  same  is  not  true  of 
all  who  die  in  the  Lord.  Those  who  have  lost  their 
children,  for  whose  salvation  they  hope,  pious  friends 
will  know  how  to  appreciate  a  reflection  such  as  this : 
who,  though  their  earthly  house  of  this  tabernacle  has 
been  dissolved,  are  still  the  objects  of  distinct  con- 
templation, although  invested  with  a  glory  surpassing 
their  conception.  They  may  also  look  forward  to  a 
period,  not  indeed  as  distant,  when  with  similar  glory 
they  will  join  them  in"  the  same  building  of  God,  and 
shall  recognize  each  other  as  on  earth,  heirs  together 
of  the  grace  of  life.  Scarcely  is  there  a  sentiment 
which  furnishes  Christian  mourners,  in  relation  to 
their  deceased  pious  friends,  with  a  richer  source  of 
consolation.  How  must  it  assuage  their  grief  in  the 
parting  moment;  how  dissipate  the  gloom  which 
would  otherwise  hang  over  the  grave ;  how  diminish 


SERMON  XXIII.  437 

the  dread  of  their  approaching  dissolution  !  Yea,  with 
what  cheerfuhiess  may  they  Lay  aside  these  bodies,  to 
enter  thus  into  their  "  house  not  made  with  hands, 
eternal  in  the  heavens !" 

That  state  is,  indeed,  very  different  from  the  pre- 
sent one.  Still,  all  the  representations  of  that  world, 
and  especially  of  its  inhabitants,  are  in  perfect  accord- 
ance with  the  views  here  expressed.  Read  the  visions 
of  St.  John,  when  called  up  to  heaven.  He  tells  us, 
he  "beheld  a  great  multitude  which  no  man  could 
number,  of  all  nations,  and  kindred,  and  peoples,  and 
tongues,  standing  before  the  throne,  and  before  the 
Lamb,  clothed  in  white  robes,  with  palms  in  their 
hands,"  &c.  On  the  Apostle's  asking  Avho  these  were, 
the  answer  was, "  These  are  they  who  came  out  of  great 
tribulation,  and  have  washed  their  robes  and  made 
them  white  in  the  blood  of  the  Lamb ;  therefore  are 
they  before  the  throne  of  God,  and  serve  him  day  and 
night  in  his  temple  ;  and  he  that  sitteth  on  the  throne 
shall  dwell  among  them.  And  they  shall  hunger  no 
more,  neither  thirst  any  more.  The  Lamb  which  is  in 
the  midst  of  the  throne  shall  feed  them,  and  shall 
lead  them  unto  living  fountains  of  waters ;  and  God 
shall  wipe  away  all  tears  from  their  eyes."  Much  of 
this  language  is  figurative,  but  it  is  descriptive  of 
scenes  long  antecedent  to  the  resurrection.  It  is  a 
description  of  those  who  once  dwelt  on  this  earth,  but 
at  their  death  went  to  those  mansions  which  their 
Saviour  had  prepared  for  them.     We  have  authority 


438  SERMON   XXIII. 

for  saying  that  John  saw  things  as  they  were  to  be. 
It  was  no  fancy.  It  was  a  representation  of  what  ivas 
to  he,  if  not  of  what  actually  ivas.  The  inhabitants  of 
that  happy  world  were  objects  of  distinct  perception  to 
the  Apostle.  They  surely  will  not  be  less  so  to  those 
happy  beings  themselves.  While  they  had  distinct 
forms,  they  were  the  forms  of  men;  souls  invested  with 
a  visible  glory.  Surely  there  is  no  sacrifice  in  laying 
aside  these  bodies,  reasonable  as  may  be  the  strong 
attachment  to  them,  to  be  clothed  thus,  during  the 
comparatively  short  period  of  dismissing  them,  and  of 
receiving  them  again,  fashioned  according  to  the  glo- 
rious body  of  Christ. 

3.  Our  subject  shows  us  the  folly  and  sin  of  undue 
attachment  to  this  world,  and  especially,  of  too  much 
concern  and  attention  to  this  perishable  body.  All 
the  real  importance  which  this  whole  world  possesses, 
as  each  individual  is  concerned,  is  derived  from  the 
consideration,  that  it  brings  God  more  distinctly  into 
view ',  displays  many  of  his  perfections ;  furnishes  con- 
stant motives  to  gratitude,  love,  submission,  and 
obedience,  and  is  well  adapted  to  mankind,  as  candi- 
dates for  an  endless  existence  beyond  the  grave.  All 
its  absorbing  interests,  its  captivating  charms  proceed, 
not  from  anything  in  it  really  worthy  of  the  affection 
or  desire  of  an  immortal  being,  in  itself  considered, 
but  from  a  sinful  conformity  of  taste  and  disposition 
on  our  part.  It  is  not  the  decision  of  sober  judgment 
in  any  man.     It  is  the  estimate  of  depraved,  wild,  un- 


SERMON   XXIII.  439 

governable  passion — that  passion  wliich  makes  of  gold 
a  god ;  which  estimates  self  according  to  the  distinc- 
tion of  a  vain  imagination ;  and  prefers  the  gaze  and 
admiration  of  men,  to  the  favor  and  approbation  of 
God.  Nor  would  this  passion  receive  even  a  check, 
but  for  the  assurance  that  this  whole  world  is  destined 
to  destruction;  and  more  especially,  that  our  residence 
in  it  is  of  short  and  most  uncertain  duration. 

Where,  then,  is  greater  folly  seen,  especially,  than 
in  supreme  attention  to  this  frail  and  perishing  body, 
in  its  present  corruptible  state  ?  That  body,  so  soon  to 
be  laid  aside ;  so  soon  to  be  pressed  by  the  clods  of 
the  valley ;  and  the  more  it  is  pampered,  only  becomes 
the  richer  food  for  worms.  Think  of  its  origin !  It  came 
from  the  earth.  It  was  made  of  the  dust.  An  earthly 
house — a  mere  tabernacle — a  temporary  tent — sub- 
jected to  innumerable  accidents — the  subject  of  pain 
and  disease.  Think  of  its  end,  its  final  end,  as  it  now 
exists !  "  For  flesh  and  blood  cannot  inherit  the  kingdom 
of  God."  Death  returns  it  to  the  earth.  These  are  facts, 
solemn  facts,  which  God,  its  Maker  and  Disposer,  has 
taught  us;  and  which,  so  far  as  we  are  now  capable  of 
tracing  or  applying  them,  we  daily  find  confirmed. 
And  is  such  an  origin,  such  an  end,  calculated  to 
exalt  these  bodies  in  our  estimation  ?  These  are,  in- 
deed, painful  reflections.  Such  a  doom,  of  such  a  com- 
panion, must  be  painful.  But  it  is  unavoidable.  No  so- 
licitude, no  caution,  no  skill  can  secure  against  it.  "  Our 
earthly  house  of  this  tabernacle"  must  "  be  dissolved." 


440  SERMON   XXIII. 

It  is  not,  however,  for  the  sake  of  producing  pain 
that  these  reflections  are  made.  Nor  are  we  disposed 
to  use  degrading  terms,  as  applied  to  this  noble  work- 
manship of  a  Divine  hand.  It  is  worthy  of  our  care. 
It  is  deserving  our  attention.  There  is  propriety  in 
this,  and  religion  demands  it.  There  is  a  natural  at- 
tachment to  the  body ;  an  attachment,  innocent  and 
virtuous.  With  the  Christian,  it  is  the  temple  of  the 
Holy  Ghost.  But  that  attachment,  that  attention 
may  be  excessive ;  and  then  it  is  sinful. 

Here  we  would  impose  a  check.  Nor  is  this  check 
found  in  the  destiny  of  this  body  only.  AYhile  its 
Maker  has,  as  it  were,  pointed  with  one  finger  to  the 
grave,  as  its  final  end,  in  its  present  constitution,  he 
has  with  the  other  directed  us  to  a  more  noble  dwell- 
ing,— a  habitation  adapted  to  the  immortal  soul,  when 
freed  from  all  moral  corruption,  suited  to  the  vastly 
increased  energies  of  its  faculties,  in  a  place  where  the 
present  body  cannot  enter — could  not  exist.  Though 
divested  of  this  body,  the  soul  of  the  saint  will  not  be 
found  naked.  The  blow  of  death  will  crush  this  tene- 
ment in  the  dust;  this  earthly  house  w^ill  be  dissolved, 
laid  aside,  because  unadapted  to  such  a  tenant.  But 
it  has  "a  building  of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens ;"  and  though  this 
denotes  the  dwelling-place  of  all  who  die  in  Christ,  in 
the  intermediate  state  of  their  existence  they  are 
where  Christ  is,  and  behold  his  glory ;  are  objects  of 
distinct   mutual   perception   and  recognition.      They 


SERMON   XXIII.  441 

occupy  place,  move  in  space,  and  are  surrounded  with 
a  glory  and  a  splendor  of  which  we  now  have  no  con- 
ception ; — rich  remuneration  for  the  loss  of  this  pained, 
decaying,  corruptible  body. 

Our  present  subject,  as  we  understand  it,  points 
us  no  farther ;  nor  is  more  needed  to  furnish  us  with 
the  most  powerful  motives  to  arrest  or  prevent  inordi- 
nate attachment  to  this  world,  or  excessive  attention 
to  these  frail  and  dying  bodies.  Yet,  the  views  which 
other  portions  of  Revelations  afford  us,  do  not  termi- 
nate here.  They  stop  not  at  death's  door,  nor  death's 
immediate  consequences.  These,  indeed,  were  deemed 
sufficient  by  the  Apostle  to  sustain  and  comfort,  and 
animate  and  urge  to  the  greatest  diligence  and  entire 
devotedness  to  the  cause  of  Christ.  And  these  ob- 
tained, all  that  can  be  desired  is  secured.  Yet  we 
may  send  our  thoughts  forward  to  a  later  period ;  the 
period  when  Christ  will  come  a  second  time,  and 
bring  with  him  all  those  who  shall  have  slept  in  him ; 
when  the  bodies  which  were  committed  to  the  grave, 
in  all  essential  respects  the  same,  shall  be  raised, 
modelled  after  the  glorious  body  of  the  Saviour. 

4.  The  subject  under  consideration  to-day,  reminds 
Christians  how  near  they  are  to  those  scenes  which 
will  soon  employ  all  their  thoughts ;  near,  not  to 
death  only,  but  to  the  glorious  consequences  which 
immediately  follow  the  event.  Our  object  in  this  re- 
flection is  not  to  cast  a  gloom  over  the  mind ;  it  is  not 
to  present  death  arrayed  in  terrors,  and  speak  of  the 


442  SERMON   XSIII. 

tender  ties  his  hand  dissolves.  Death,  indeed,  must  be 
passed.  There  is  no  other  entrance  upon  the  inheritance 
of  saints  in  hght.  These  bodies  must  be  dismissed,  be- 
fore we  enter  the  house  from  heaven.  Two  only  have 
gone  there  without  dying.  No  others  may  expect  trans- 
lation. All  others  must  die,  save  that  last  generation 
that  shall  be  found  alive  when  it  shall  be  announced 
"  time  shall  be  no  more ;"  and  they  shall  be  changed, — 
a  change  equivalent  to  both  death  and  the  resurrection. 
But  we  would  now  have  Christians  for  a  moment  forget 
that  narrow  passage  through  which  they  must,  indeed, 
pass  to  glory,  and  reflect  how  near  they  this  moment 
may  be  to  all  that  fulness  of  joy  which  the  immediate, 
unclouded  presence  of  Christ,  the  interview  and  inter- 
course with  friends  who  have  gone  before  them  to 
that  place,  and  the  society  of  all  the  just  now  made 
perfect,  afford.  To  all  this,  every  Christian  in  this 
assembly  may  be  very  near.  And  is  it  difficult  to  fix 
our  thoughts  there  ?  On  objects  and  scenes  almost 
within  sight;  which,  at  least,  the  eye  of  faith  can  be- 
hold and  survey  ?  And  does  not  the  view  kindle  to 
higher  degrees  the  spirit  of  devotion  in  our  hearts? 
Weaken,  if  not  for  the  time  destroy,  attachment  to 
earthly  things  ?  Perhaps,  too,  there  is  no  stronger  or 
more  decisive  test  of  the  character  of  our  hopes.  If  faith 
is  not  strong  enough  to  sustain  us  in  such  contempla- 
tions, is  it  not  a  doubtful  point,  whether  we  have  faith 
at  all  ?  Or  if,  in  such  a  prospect,  a  desire  is  not  awak- 
ened to  be  "  absent  from  the  body  and  to  be  present 


SERMON   XXIII.  443 

with  the  Lord,"  must  we  not  doubt  our  interest  in 
him,  and  preparation  for  that  world  of  glory?  Chris- 
tians surely  can  have  no  near  and  distnict  views  of 
that  world,  and  have  no  foretaste  of  its  joys.  Faith 
can  never  view  the  Saviour,  in  all  the  beauties  and 
splendor  of  his  glorified  state,  without  exciting  a 
strong,  a  supreme  desire  to  be  where  he  is,  and  see 
him  as  he  is.  It  is  such  views  too  that  assimilate  to 
his  likeness.  This  it  is  "  with  open  face,  to  behold, 
as  in  a  glass,  the  glory  of  the  Lord,  and  be  changed 
into  the  same  image,  from  glory  to  glory,  even  as  by 
the  Spirit  of  the  Lord."  And  when  these  objects  of 
faitli  are  withdrawn,  or  rather  our  views  of  them  are 
arrested,  as  often  they  are,  still  if  we  have  derived 
any  benefit  from  them,  in  other  words,  if  we  have 
had  any  views  of  faith,  they  cannot  fiiil  to  exert  a 
happy  influence  over  us.  The  effect  will  be  seen  and 
felt  in  less  attachment  to  the  world ;  in  increasing 
heavenly-mindedness ;  greater  firmness  of  Christian 
principle;  a  more  faithful  discharge  of  religious  duties; 
a  livelier  interest  in  whatever  is  calculated  to  promote 
the  cause  of  Christ.  This  it  is  to  "  grow  in  grace  and 
in  the  knowledge  of  our  Lord  and  Saviour,  Jesus 
Christ."  This  also  it  is,  as  these  views  are  habitual, 
"  to  have  our  conversation  in  heaven ;  from  wlience 
also,  we  look  for  the  Saviour,  the  Lord  Jesus  Christ, 
who  shall  change  our  vile  body,  that  it  may  be 
fashioned  like  unto  his  glorious  body,  according  to  the 
working  whereby  he  is  able  even  to  subdue  all  things 


444  SERMON   XXIII. 

unto  himself."  It  is  well  often  to  make  these  things 
objects  of  distinct  contemplation.  It  is  only  .when  we 
are  thus  engaged,  that  any  real  desire  for  heavenly 
objects  or  heavenly  employments  is  kindled  in  the 
soul.  Nor  is  there  any  difficulty,  even  in  the  midst 
of  our  worldly  engagements,  in  bringing  these  things 
within  our  view  :  the  thought,  that  if  we  are  Chris- 
tians, we  are  near  to  them  in  all  their  reality,  cannot 
fail  to  do  so.  Such  is  the  condition  of  every  Chris- 
tian present.  There  is  but  a  thin  veil  between  him 
and  the  glories  of  that  world.  The  hand  of  death  re- 
moves that  veil ;  and  between  any  of  us  and  death, 
there  is  but  a  step. 

As  a  source  of  motives,  none  furnishes  more  nu- 
merous or  more  powerful  ones  to  constant  watch- 
fulness, greater  activity,  and  more  entire  and  untiring 
devotedness,  than  the  subject  which  has  been  under 
consideration  to-day.  None  is  more  frequently  or 
urgently  presented  and  enforced  by  the  inspired 
writers,  and  especially  by  the  great  Apostle  to  the  Gen- 
tiles. Nor  can  any  stronger  or  more  impressive  motives 
be  conceived,  till  we  see  as  it  were  our  very  graves 
opening  to  receive  these  bodies ;  or  begin  to  experience 
the  realities  of  that  world  whose  interesting  scenes 
have  been  the  subjects  of  our  contemplations.  What 
Christian  can  slumber  on  in  deathlike  inactivity,  or 
suffer  himself  to  be  engrossed  and  absorbed  in  the 
perishable,  transitory,  and  unsatisfying  enterprises  and 
pursuits  of  earth,  so  near  to  that  state  of  unspeakable 


SERMON   XXIII.  445 

glory,  to  which  his  soul  will  be  introduced?  How 
lightly  should  this  world  sit  to  him,  who  has  such 
prospects,  and  who  is  just  about  to  realize  infinitely 
more  than  eye  hath  seen,  or  ear  heard,  or  the  heart  of 
mortal  can  conceive !  How  constantly  should  the  eye 
of  faith  be  directed  towards  those  eternal  scenes,  which 
he  is  so  soon  to  see  with  open  vision  !  How  habitually 
should  his  thoughts  and  his  conversation  be  in 
heaven,  and  his  hands  be  employed  in  promoting 
those  immortal  interests,  which  ere  long  he  can  no 
more  aid.  Let  us  work  while  the  day  lasteth,  for 
the  night  cometh  when  no  man  can  work.  What  we 
do,  must  be  done  quickly. 

But  alas,  these  are  the  prospects  of  a  part  only  of 
this  congregation  !  Our  discourse  is  addressed  exclu- 
sively to  the  hopes  of  Christians.  But  surely,  Chris- 
tians are  not  the  only  ones  who  should  feel  a  deep  and 
solemn  interest  in  it.  AVhatever  concerns  them  is,  in 
truth,  matter  of  no  less  concern  to  others.  The  all- 
decisive  point  in  their  existence  is  no  less  near  to 
sinners.  Their  earthly  house  of  this  tabernacle  must 
with  the  same  certainty  be  dissolved.  But  at  that 
moment,  sinners  have  no  "  building  of  God,  an  house 
not  made  with  hands,  eternal  in  the  heavens."  They 
must  be  unclothed,  but  not  clothed  upon.  At  the 
moment  of  death,  they  will  experience  all  the  terrors 
of  appearing  naked  spirits,  in  the  presence  of  their 
great  Judge.  To  them,  too,  there  is  no  intermediate 
state  of  unconsciousness   and   inactivity.      Like   the 


446  SERMON    XXIII. 

rich  man,  when  they  die,  they  will  lift  up  their  eyes, 
which  denotes  the  keenest  conviction  of  their  eternally 
lost  condition,  in  Hades,  being  in  torments.  Whatever 
place  that  word  denotes  or  designates  in  the  universe 
of  God,  it  is  one  of  misery.  What  may  be  the  instru- 
ments or  means  of  agony  to  such  beings,  out  of  them- 
selves, we  know  not.  We  only  know  the  fact  of  their 
awful  condition,  from  the  fearful  language  which  in- 
spiration employs  to  describe  it.  Nor  will  they  always 
remain  unclothed  spirits.  The  same  day,  on  the 
morning  of  which  the  bodies  of  the  saints  shall  arise, 
their  bodies  too  shall  come  forth.  "All  that  are  in 
the  graves  shall  hear  the  voice  of  the  Son  of  man  and 
come  forth."  "I  saw,"  says  John,  "the  dead,  small  and 
great,  stand  before  God ;  and  the  books  were  opened, 
and  another  book  was  opened;  and  the  dead  were 
judged  out  of  those  things  which  were  written  in  the 
books,  according  to  their  works ;  and  the  sea  gave  up 
the  dead  which  were  in  it;  and  death  and  hell 
(or  Hades),  delivered  up  the  dead  which  were  in 
them,  and  they  were  judged,  every  man  according  to 
their  works;  and  death  and  hell  (places  for  their 
inhabitants)  were  cast  into  the  lake  of  fire :  this  is 
the  second  death."  "And  whosoever  was  not  found 
written  in  the  book  of  life,  was  cast  into  the  lake  of 
fire."  Yes,  the  souls  of  the  wicked  shall  be  brought 
from  their  intermediate  place  of  torment,  and  their 
bodies  shall  be  raised.  But  with  what  bodies  will 
they  come  forth?     Let  the  Bible  answer.      "They 


SERMON   XXIII.  447 

shall  be  raised  to  shame  and  everlasting  contempt." 
"  They  shall  come  forth,"  saith  Christ,  "  to  the  resurrec- 
tion of  damnation."  The  application  which  those  who 
have  no  saving  interest  in  Christ  should  make  of  the 
discourse  of  to-day  is,  in  all  respects,  the  exact  reverse 
of  that  which  is  appropriate  to  Christians.  "^Ve  need 
not  recapitulate  to  show  its  bearing  on  such.  The 
motives  which  were  addressed  to  Christians  to  sustain 
and  encourage  and  cheer  them,  are  no  less  weighty 
to  awaken  and  lead  the  sinners  to  repentance.  Nor 
are  they  less  appropriate  ;  for  if  the  endless  glories  of 
heaven,  as  motives,  are  suited  to  the  former,  the  in- 
terminable woes  of  the  latter  are  equally  suited  to  the 
latter. 

And  as  the  Christian  may,  at  any  moment,  enter 
upon  the  one,  so  may  the  sinner  any  moment  begin 
to  experience  the  other.  That  God  will  be  pleased  to 
accompany  these  considerations  with  his  own  irresistible 
influence,  let  us  pray. 


XXIY. 

THE  SOUL,  AS  AFFECTED  BY  THE  DEATH 
OF  THE  BODY. 

"  Man  dietli  and  wasteth  away ;  yea,  man  giveth  up  the  ghost,  and 
•where  is  he  ?" — Job  14  :  10. 

The  phrase,  "man  dietli  and  wasteth  away,"  can 
apply  only  to  his  mortal  part;  particularly  to  his  body. 
For  that  only  can  "  die  and  waste  away."  The 
phrase,  "man  giveth  up  the  ghost,"  may  denote  the  act 
of  yielding  up  the  soul,  or  the  process  of  dying.  The 
last  clause,  "  where  is  he  ?"  respects  man  as  an  immor- 
tal being;  referring,  especially,  to  his  immaterial  or 
spiritual  part.  By  way  of  proof,  or  illustration,  I  need 
spend  no  time  on  the  declaratory  part  of  the  text, 
that  "  man  dieth  and  wasteth  away ;"  that  "  he  giveth 
up  the  ghost."  No  proof  beyond  observation  and  the 
past  history  of  a  hundred  generations  can  make  it 
more  certain;  though  no  fact  is  more  frequently  de- 
clared in  Divine  revelation,  while  none,  certainly,  is 
more  important.  This  great  change  will  pass  on  all 
of  us,  and  on  all  that  shall  live  after  us,  down  to  that 
last  generation,  who,  instead  of  dying,  will  be  "'  changed, 
in  a  moment,  in  the  twinkling  of  an  eye."    This  great 


SERMON   XXIV. 


440 


change,  however,  is  not  confined  to  the  body.  It  must 
necessarily  affect  the  spirit.  It  ushers  it  into  a  new 
state  of  existence.  It  becomes  at  once  conversant  with 
new  beings,  new  objects,  new  scenes. 

When  death  has  laid  his  hand  on  man,  we  know 
what  becomes  of  the  body.  It  is  laid  in  the  grave, 
there  to  waste  away  and  be  resolved  into  its  original 
dust.  But  death  does  not  extinguish  the  spirit.  That 
is  indestructible,  imperishable,  immortal.  But  where 
is  it  ?     What  is  it  ?     In  reply,  I  answer, 

1.  So  far  as  personal  identity  or  moral  character 
is  concerned,  man  is  the  same  after,   as  before  the 
body's   death;    the    same    rational,   thinking    being. 
Whatever  the  place  or- mode  of  his  existence,  the  men- 
tal faculties  are  not  destroyed.     He  has  memory  to 
recall  the  past;  reason  adapted  to  all  its  appropriate 
operations;   conscience  to  judge,  to  approve,  or  con- 
demn ;  while  his  consciousness  tells  him  that  he  has 
always  been  the  same  individual  person,  through  all 
the  various  stages  of  his  existence.     Indeed,  instead 
of  being  impaired,  we  have  every  reason  to  believe 
that  all  his  mental  powers  will  be  vastly  expanded 
and  invigorated,  when  released  from  the  restraints  of 
the  body.     True,  the  reverse  might  be  the  conclusion 
of  the  senses.     But  we  are  not  left  to  the, testimony 
of  the  senses,  or  the  conclusions  of  reason.     God  hmi- 
self  has  condescended  to  instruct  us  on  this  momentous 
subject.     He  has  placed  the  doctrines  of  the  soul's 

29 


450  SERMON   XXIY. 

immortalit}'  and  its  activity  after  death  on  the  firmest 
ground. 

Nor  is  there  less  full  or  less  clear  evidence,  that 
death  produces  no  essential  change  of  moral  character. 
At  that  hour,  the  plain  declaration  of  God's  word  is, 
"He  that  is  unjust,  let  him  be  unjust  still;  and  he 
that  is  filthy,  let  him  be  filthy  still ;  and  he  that  is 
righteous,  let  him  be  righteous  still ;  and  he  that  is 
holy,  let  him  be  holy  still."  Probation  is  limited  to 
this  life.  "  Whatsoever  thy  hand  findeth  to  do,  do  it 
with  thy  might ;  for  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom,  in  the  grave,  whither  thou 
goest."  "After  death,  comes  the  judgment."  Indeed, 
the  whole  plan  of  salvation  is  evidently  founded  on 
the  fact,  that  eternal  life  must  be  secured  in  this  world, 
or  never  secured.  All  the  motives  to  immediate 
repentance ;  all  the  solemn  admonitions  on  the  uncer- 
tainty of  this  life,  and  remonstrances  against  delay, 
are  drawn  from  that  fact ;  while  there  is  not  a  hint  in 
all  the  Bible,  that  an  offer  of  salvation  was  ever  made, 
or  ever  will  be  made,  to  a  departed  spirit. 

It  is  then  the  same  being  that  wakes  up  in  eternity, 
who  at  death  leaves  this  world  ;  possessing  the  same 
powers  or  mental  faculties,  though  vastly  expanded, 
and  sustaining  the  same  moral  character.     Hence, 

2.  The  soul  when  it  leaves  the  body  passes  to  an 
unalterably  fixed  condition.  There  is  no  reason  why 
it  should  not  be  so,  if  the  character  is  wholly  formed 
in  this  life,  as  we  have  seen  that  it  is. 


SERMON  XXIV.  451 

With  all  the  writers  on  this  subject  who  believe 
the  soul  to  be  immortal,  there  has  been,  as  clearly 
there  can  be,  but  one  possible  conjecture  in  opposition 
to  this  statement.  And  that  is,  that  between  the 
events  of  the  death  and  the  resurrection  of  the  body, 
the  soul  lies  in  a  dormant  state  ;  a  state  in  which  all 
its  powers  are  suspended.  And  what  is  this  but  a 
state  of  annihilation  ?  It  is  utterly  inconsistent  with 
the  idea  of  the  soul's  immortality ;  which  means,  not 
only  the  everlasting  existence  of  the  soul,  or  eternal 
duration,  but  its  continued,  uninterrupted  existence. 
Moreover,  the  very  language  is  unintelligible.  What 
is  the  soul,  when  all  its  faculties  cease  their  exercise  ? 
So  far  at  least  as  we  can  form  any  idea  of  the  soul, 
it  consists  of  its  various  faculties.  If  it  cannot  think, 
nor  will,  nor  remember,  nor  reason,  nor  know,  it  is 
nothing — it  is  annihilated.  These  are  its  essential 
attributes ;  without  them,  we  can  form  no  idea  what- 
ever of  the  soul.  If  it  exist  again,  it  is,  therefore,  a 
new  existence.  This  view,  I  scarcely  need  say,  is 
entirely  inconsistent  with  the  teachings  of  the  in- 
spired volume. 

We  have  abundant  information  respecting  the  soul 
after,  and  immediately  after,  it  leaves  the  body  ;  both 
in  regard  to  the  righteous  and  the  wicked.  The  para- 
ble of  the  rich  man  and  Lazarus  is  conclusive.  The 
declaration  of  the  Saviour  to  the  Sadducees,  who 
denied  the  existence  of  the  soul  after  death,  confirms 
the  same  fact :  "  God  is  not  the  God  of  the  dead,  but 


452  SERMON   XXIV. 

of  the  living ;"  and  hence,  Abraham,  Isaac,  and  Jacob, 
to  whom  the  reference  was  made,  were   still  living 
beings,  though  their  bodies  had  been  slumbering  many- 
centuries  in  their  graves. 

Thus  we  have  seen  that  man,  as  to  his  better  part, 
will  continue  to  exist  after  death  has  crushed  his  body 
into  the  dust,  in  the  exercise  of  all  its  mental  powers ; 
that  his  moral  character  will  then  be  unalterably 
formed  ;  his  condition  unchangeably  fixed  ;  no  change 
but  either  that  of  mounting  upward,  in  enlarged 
knowledge  and  augmented  happiness ;  or,  under  the 
weight  of  accumulating  guilt,  sinking  lower  and  lower 
in  the  pit  of  endless  woe, 

3.  But  where  is  he  ?  Where,  as  to  place,  as  well  as 
condition  ?  for  the  one  necessarily  implies  the  other.  I 
answer,  in  one  of  two  places,  for  there  is  not  a  third ; 
and  these  are  fitted  to  the  only  two  essentially  differ- 
ent characters  of  men,  or  they  to  them,  as  formed  in 
this  life,  and  completed  at  death.  In  Scripture,  they 
are  each  called  by  different  names  :  as,  Abraham's 
bosom.  Paradise,  Mansions,  Heaven,  Tophet,  Prison, 
Outer-darkness,  Hell,  and  perhaps  some  others. 

Nor  is  there  any  foundation  for  the  notion  that  the 
souls  of  all,  both  renewed  and  unrenewed,  go  to  one 
place  at  death,  and  there  remain  till  the  resurrection 
and  judgment ;  which  place  they  understand  by  the 
word  Paradise.  But  St.  Paul  tells  us  that  Paradise  is 
only  another  name  for  Heaven ;  and  even  the  third 
Heavens,  which  the  Jews  always  regarded  as  denoting 


SERMON   XXIV.  453 

the  place  of  endless  and  ineffable  bliss.  In  his  second 
Epistle  to  the  Corinthians,  twelfth  chapter,  he  writes : 
"  I  knew  a  man  in  Christ,  above  fourteen  years  ago, 
whether  in  the  body  or  out  of  the  body  I  cannot  tell, 
God  knoweth;  such  a  one  caught  up  to  the  third  hea- 
vens. And  I  knew  such  a  man,  whether  in  the  body  or 
out  of  the  body  I  cannot  tell,  God  knoweth ;  how  that 
he  was  caught  up  into  Paradise,  and  heard  unspeakable 
words,  which  it  is  not  lawful  (or  possible)  for  a  man 
to  utter."  Here  Paul  evidently  means  the  same  place 
by  "  the  third  heavens"  and  "  Paradise ;"  and  no  less 
plainly  as  a  place  of  supreme  felicity.  He  was  there 
relating,  too,  his  own  experience.  He  was  himself 
that  man  in  Christ  who  was  thus  favored,  though  it 
occasioned  the  thorn  in  his  flesh,  "  lest  he  should  be 
exalted  above  measure,  through  the  abundance  of  the 
revelations." 

It  is  certain,  from  Christ's  own  words,  that  Christians 
at  death  go  where  he  is,  to  those  mansions  which  he 
had  prepared  for  them,  and  w^liere  they  should  behold 
his  glory,  and  see  him  as  he  is.  But  he  ascended  to 
"  the  right  hand  of  the  throne  of  the  majesty  in  the 
heavens."  That  saints  at  death  go  there,  the  Apos- 
tle writes  to  the  Thessalonians.  "  For  if  we  believe 
that  Jesus  died  and  rose  again,  even  so  them  also 
which  sleep  in  Jesus  will  God  bring  with  him.  For 
the  Lord  himself  shall  descend  from  heaven  with  a 
shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God."    "  Therefore,  we  are  always  confident, 


454  SERMON  xxiy. 

knowing  that  whilst  we  are  at  home  in  the  boclj,  we 
are  absent  from  the  Lord.  We  are  confident,  I  say, 
and  w^illing  rather  to  be  absent  from  the  body,  and  to 
be  present  with  the  Lord."  Let  me  refer  you  to  a 
familiar  portion  of  our  Saviour's  instruction  when  on 
earth.  "  And  it  came  to  pass  that  the  beggar  died, 
and  was  carried  by  the  angels  into  Abraham's  bosom. 
The  rich  man  also  died,  and  was  buried,  and  in  hell 
he  lifted  up  his  eyes,  being  in  torments."  The  resur- 
rection had  not  arrived ;  that  generation  had  not  passed 
away.  He  was  not  referring  to  what  was  at  some 
future  period  to  be,  but  stating  what  already  was. 
For,  hear  that  rich  man  in  his  last  urgent  petition  : 
"  I  pray  thee,  send  Lazarus  to  my  father's  house,  for  I 
have  five  brethren,  that  he  may  testify  unto  them,  lest 
they  also  come  into  this  place  of  torment." 

Everything  is  here  represented  as  occurring  imme- 
diately after  death.  The  joy  of  the  one  and  the 
misery  of  the  other,  at  once  followed  that  event.  The 
whole  is  clear.  It  seems  to  defy  ingenuity  to  place 
a  different  plausible  construction  on  that  representa- 
tion. 

No  doubt,  the  happiness  of  the  righteous  and  the 
misery  of  the  wipked  will  be  greatly  enhanced  at  the 
resurrection.  Nor  will  this  cease  to  be  the  case  at  any 
period  of  their  existence.  The  righteous  will  eternally 
be  soaring  aloft  toward  the  infinite  God,  and  the 
wicked  forever  sinking  lower  and  lower  in  the  pit  of 
woe  ! 


SERMON   XXIV.  455 

One  thought  more  of  deep  interest  is  suggested  by 
the  question,  "  AVhere  is  he  ?"  It  is  evidently,  how- 
ever, in  sense  and  meaning,  an  exclamation  rather 
than  a  mere  inquiry.  And  it  is  this  thought  I 
wish  to  present.  It  is  as  much  as  to  exclaim, 
"Alas,  where  is  he !"  While  it  conveys  the  idea,  that 
the  event  of  death,  the  exit  of  the  soul  out  of  the 
body,  is  the  most  important,  most  deeply  interesting, 
and  deeply  solemn  moment  of  our  existence,  it  con- 
veys the  idea  of  surprise  and  doubt — surprise  at  the 
vastness,  the  entireness  of  the  change  which  then  in- 
stantly passes  upon  one,  and  doubt,  while  that  change 
is  passing,  what  objects  and  scenes  are  in  a  moment 
more  to  present  themselves  to  the  clear  and  open 
vision  of  the  immortal  spirit !  And  in  numberless  in- 
stances, awful  doubt  whither  it  is  going,  what  is  to  be 
its  final  and  endless  destiny !  Is  it  possible  to  con- 
ceive of  a  moment  of  deeper  solemnity  ?  It  may  be, 
and  it  probably  is  the  case,  that  every  departing  soul 
is  freed  from  all  doubt,  as  to  its  having  or  not  having 
a  saving  interest  in  the  Lord  Jesus  Christ,  before  the 
last  moment  comes.  We  have  the  best  evidence  that 
this  is  true  of  many  a  Christian  in  the  dying  hour. 
Long  previously,  and  down  to  the  expiring  moment, 
they  have  expressed  a  joy,  a  confidence,  an  earnest 
of  heaven,  which  they  had  never  before  experienced. 
The  very  countenance  bore  testimony  to  the  truthful- 
ness of  their  declarations.  It  was  inconceivable  that 
they  could  be  deceived.     And  though  all  Christians 


456  SERMON   XXIV. 

are  not  thus  highly  favored  and  blest,  yet  he  that  is  a 
present  help  in  every  time  of  need,  Avill  not  be  absent 
from  a  child  of  his  in  the  moment  of  his  greatest  ex- 
tremity. Ofttimes,  indeed,  there  is  much  darkness, 
many  doubts  in  the  last  hours  of  the  sincere  believer. 
But  ere  the  soul  takes  its  flight,  it  is  more  than  pro- 
bable that  the  Saviour  visits  him  with  the  smiles  of 
his  countenance,  and  goes  with  him  through  the  valley 
of  death,  or  sends  his  angels  to  convey  him  to  heaven. 
Yet  to  the  best-prepared  Christian  for  the  event,  there 
is  much,  yea,  everything  most  deeply  to  affect  him,  to 
fill  him  with  surprise  and  wonder.  He  can  have 
no  conception  of  the  greatness  of  the  change  to  pass 
upon  him,  till  he  experiences  it.  What  can  he  know 
of  the  mode  of  his  existence  when  he  has  laid  aside 
this  body?  By  what  means  he  shall  hold  intercourse 
with  others  like  himself — with  angels  —  with  the 
Saviour,  whom  he  will  see  face  to  face  ? 

Every  Christian  must  wake  up  with  surprise  in 
eternity.  "  Where  is  he  ?"  Where  am  I  ?  In  a  new 
world !  Himself,  almost  a  new  being  !  Everything  new 
around  him,  and  within  him,  save  that  grace,  of  which, 
in  a  low  degree,  he  was  here  the  subject,  and  the 
feeble  views  of  faith  which  that  grace  enabled  him  in 
some  favored  moments  to  have.  But  now  wholly 
sanctified,  0  what  a  change!  Such  we  may  readily 
suppose  were  the  reflections  of  Job  when  he  exclaimed, 
•'  Man  givetli  up  the  ghost,  and  where  is  he  !"  But  if 
it  be  thus  with  the  Christian  most  eminent  for  his 


SERMON   XXIV.  457 

piety,  who  habitually  lives  in  view  of  that  world 
which  he  is  soon  to  enter,  and  like  Job,  is  waiting  for 
the  change  before  him,  what  must  it  be  to  the  ordi- 
nary Christian ;  the  doubting  and  doubtful  Christian ; 
the  unfaithful,  oft-offending,  too  worldly-minded  Chris- 
tian ?  What  surjDrise  will  seize  the  soul  as  it  enters 
eternity ! 

But  numerous  as  these  instances  may  be,  they  are 
few  compared  with  the  multitudes  who  come  to  that 
hour  in  utter  thoughtlessness  of  what  awaits  them 
when  that  hour  is  past !  Who  have  never  made  the 
scenes  of  eternity  the  subject  of  serious  contemplation, 
or  even  any  at  all.  When  sucli  a  one  is  called  from 
time  into  eternity,  how  natural,  how  irrepressible  the 
thought  at  least,  "  Where  is  he  ?"  Where  is  the  im- 
mortal spirit  that  has  fled?  What  are  the  scenes 
upon  which  it  has  entered,  even  before  the  lifeless 
body  is  conveyed  to  its  grave,  there  to  waste  away, 
till  the  announcement  of  the  resurrection  awake  it 
from  its  slumbers. 

It  is  not  the  prerogative  of  man,  indeed,  to  pronounce 
on  the  eternal  destiny  of  any  soul.  But  the  wicked 
die.  And  dying  thus,  if  there  is  truth  in  God's  book, 
they  are  forever  lost !  They  wake  up,  where  the  Judge 
of  all  himself  said  the  rich,  impenitent  man  did,  when 
he  died.  Some  may  be  found,  even  among  such,  who 
are  sustained  with  a  false  hope  to  the  expiring  moment. 
Others  disbelieve  a  hell,  and  even  deny  the  immor- 
tality of  the  soul.      Others  comfort  themselves  with 


458  SERMON   XXIV. 

the  delusive  notion  of  a  universal  salvation,  and  that 
the  best  have  no  advantage  over  the  worst.  Others 
again  place  their  dependence  on  their  morality  and 
their  almsdeeds.  Still  others  come  to  that  hour  with 
consciences  seared  as  with  a  hot  iron,  in  utter  insensi- 
bility ;  while  others  are  cut  off  with  a  stroke,  and  have 
not  a  moment  for  reflection,  or  are  bereft  of  reason ; 
millions,  too,  are  wickedly  made  to  believe  in  the 
efficacy  of  masses,  or  at  worst,  the  purifying  fires  of 
an  imaginary  purgatory.  What  multitudes  come  to 
their  death  in  these  various  ways !  What,  0  what 
must  be  their  surprise  when  they  wake  up  in  the 
other  world;  when  they  see  all  their  hopes  forever 
dashed;  their  vain  expectations  driven  away -like  the 
chaff  before  the  wind !  Yes,  in  all  these  ways,  men 
come  to  their  death-hour.  Nor  are  they  exclusively 
from  heathen  lands.  Ah,  gladly  would  they  exchange 
conditions  with  the  vilest  who  lived  and  died  without 
the  Gospel.  But  they  will  come  from  Christianized 
nations;  from  Gospel-enlightened  assemblies;  from  the 
very  sanctuaries  of  God !  where  the  sound  of  the 
Gospel  had  often  saluted  their  ears,  and  the  offer  of 
life  had  often  been  pressed  on  their  acceptance.  They 
will  carry  with  them  all  their  knowledge  of  the  great 
plan  of  salvation  which  they  here  acquired,  and  the 
clearest  recollection  of  their  opportunities  for  securing 
an  interest  in  it,  into  eternity,  and  to  the  bar  of  God. 
We,  my  hearers,  are  approaching  that  solemn  hour, 
in  which  the  destiny  of  man,  as  recorded  in  the  text, 


SERMON   XXIV.  459 

■will  be  our  destiny  and  doom.  We  shall  die,  and  our 
bodies  waste  away  in  the  grave,  till  the  voice  of  the 
Son  of  God  shall  open  every  grave.  The  same  pro- 
cess of  dying  which  those  who  have  gone  before  us 
have  gone  through,  we  will  go  through.  And  by 
some  at  least  of  those  who  shall  attend  our  funeral, 
while  standing  around  our  encoffined  remains,  will  the 
question  be  mentally  put,  or  the  thought  silently  pass 
the  mind,  "  Where  is  he  ?" 

Shall  it  be  a  question  of  a  doubtful  nature?  of  doubt- 
ful answer  ?  We  have  all  of  us,  sometimes,  been  pre- 
sent on  such  an  occasion,  when  we  felt  authorized  to 
repeat  over  the  grave  of  the  deceased,  that  divinely 
inspired  eulogium,  "  Blessed  are  the  dead  which  die  in 
the  Lord,  from  henceforth;  yea,  saith  the  Spirit,  that 
they  may  rest  from  their  labors ;  and  their  works  do 
follow  them."  But,  alas,  how  often  is  it  otherwise ! 
How  often,  at  least,  are  we  compelled  to  feel-  a  painful 
doubt,  with  regard  to  the  eternal  destiny  of  the  de- 
parted spirit!  In  life  they  gave  no  evidence  of  an 
interest  in  Christ.  They  came  to  their  last  sickness 
in  all  their  indifference,  and  passed  into  the  dark 
valley  without  a  ray  of  hope !  My  hearers,  how 
shall  that  question  be  answered  over  our  lifeless 
bodies?  "Where  is  he?"  It  is  a  solemn  question. 
It  is  a  pertinent  question.  And,  though  no  response 
will  come  from  the  eternal  world,  yet  it  is  a  question 
of  solemn,  practical  bearing  on  the  living.  AVere  it 
an   idle  one,  it  had  never  found  a  place  in   the  in- 


460  SERMON   XXIV. 

spired  Book.  But  we  need  not  that  proof  of  its  prac- 
tical pertinence.  It  brings  to  our  view  the  solemn 
realities  of  that  eternal  world,  to  which  we  are  rapidly 
hastening,  and  which  we  shall  soon  enter.  It  reminds 
us  of  the  preceding  scenes  of  our  own  dying  hour,  and 
when  those  scenes  are  over,  of  our  souls'  immediate 
entrance  on  their  changeless,  eternal  state.  And 
whence,  if  not  from  these  solemn  considerations,  shall 
we  derive  motives  to  prepare  us  for  the  one,  and  for 
the  other  ?  Our  existence  was  given  us,  and  our  lives 
have  been  spared  to  this  hour,  to  prepare,  on  leaving 
this,  to  enter  a  better  world ;  to  prepare  for  a  heavenly 
world.  For  this,  the  present  opportunity  is  afforded  us. 
For  no  other  kind  purpose  have  we  been  spared  to  see 
this  day;  and, rightly  improved,  this  would  be  secured 
beyond  the  possibility  of  failure. 


XXV. 
THE  GREAT  VICTORY  THROUGH  CHRIST. 

"  0  death,  where  is  thy  sting  ?  *  0  grave,  where  is  thy  victory  ?  The  sting 
of  death  is  siu  ;  and  the  strength  of  sin  is  the  law.  But  thanks  be  to  God  who 
giveth  us  the  victory  through  our  Lord  Jesus  Christ." — 1  Cor.  15  :  55-57. 

It  is  impossible  for  the  human  mind,  at  least  in  its 
present  state,  to  conceive  loftier  thoughts,  or  human 
language  to  express  them  in  more  exalted  strains,  than 
are  set  forth  in  the  words  which  I  have  just  read. 
Wider  extremes  cannot  be  imagined,  of  all  that  is  ter- 
rible and  all  that  is  joyous.  They  are  the  extremes 
of  sin  and  holiness ;  of  death  and  life ;  of  corruption 
and  immortality;  of  hell,  and  of  heaven.  And  more 
striking  imagery  by  which  to  paint  them,  is  not 
furnished  in  either  world.  The  infinite  Spirit  alone 
could  have  suggested  or  dictated  it.  And  if  we  would 
be  instructed  and  profited  by  it,  we  must  resign  our- 
selves to  serious,  devout,  and  solemn  contemplation. 

We  must  go  back  to  the  death  of  Abel,  the  first 
of  our  race  that  died,  and  think  over  the  countless 
millions  who  have  bowed  to  his  stroke ;  the  victims 
that  are  now  falling  before  his  onward  march;   the 


462  SERMON   XXV. 

multitudes  who  are  yet  to  be  born,  that  they  may  die ; 
the  gathering  of  the  last  generation  to  their  graves. 
And  then,  on  that  last  closing  point  of  time,  listen  to 
the  voice  which  will  call  them  all  to  life  again,  and 
behold  them  rising  from  their  beds  of  dust,  and  espe- 
cially that  redeemed  throng  that  slept  in  Jesus,  exult- 
ingly  singing  as  tbey  ascend,  "  0  death,  where  is  thy 
sting  ?  0  grave,  where  is  thy  victory  ?  The  stfng  of 
death  is  sin ;  and  the  strength  of  sin  is  the  law.  But 
thanks  be  to  God,  who  giveth  us  the  victory  through 
our  Lord  Jesus  Christ."  These  are  the  first  notes  of 
the  new  song  to  be  sung  in  heaven.  We,  as  well  as 
others,  however,  are  mortal,  and  must  die.  But  we, 
too,  shall  rise  again,  and  shall  swell  the  number  of 
those  who  sing  this  triumphant  song  of  victory  over 
death  and  the  grave,  or  of  those  whose  lips  will  be 
sealed,  or  opened  only  to  utter  the  wailings  of  the  eter- 
nally lost ! 

My  object  will  be  to  present  some  of  these  points 
for  our  consideration,  in  the  order,  however,  of  a  con- 
nected series. 

1.  The  striking  appropriateness  of  the  figure  here 
employed,  to  describe  the  nature  and  consequences  of 
sin.  Sin  is  here  compared  to  the  stroke  of  a  venom- 
ous serpent,  whose  poison  is  fatal.  AVhen  once  in- 
fused, it  soon  penetrates  the  whole  system.  Its  direct 
tendency  and  constant  progress  is  to  a  fatal  termina- 
tion. So  sin  is  a  deadlj^  poison.  It  affects  the  Avhole 
man,  moral  and  physical.     It  is  constantly  advancing 


SERMON  XXV.  463 

towards  a  flital  termination.     The  weight  of  disease  is 
constantly  increasing,  till   it  becomes  insupportable. 
Sin  is  a  poison  Avhich  infects  every  source  of  worldly 
enjoyment.    There  is  no  earthly  comfort  which  it  does 
not   aflect.     It  extorts  every  groan  that  is  uttered; 
causes  every  sigh  that  is  heaved ;  draws  every  tear 
that  is  shed  ;  inflicts  every  pain  that  is  felt.     All  the 
bodily   ills,  the   mental   agonies,    the    various   trials 
and  afflictions  of  our  race,  come  of  this  subtle,  this 
deadly  poison.     These  things,  in  greater  or  less  seve- 
rity, are  common  to  the  righteous  and  the  wicked. 
Sin  introduced  a  threefold  death  :   natural,  spiritual, 
and  eternal.     The  seeds  of  each  are  implanted  in  all 
at  the  earliest  stage  of  human  existence.     The  symp- 
toms of   the   body's   dissolution   cluster   around   the 
youngest  infant,  and  develope  a  fatal  termination  at 
every  age.     There  is  a  pang  at  every  instance  of  dis- 
solution, even  though  the  subject  of  it  is  unconscious 
of    everything    but   of   simple   existence.      But   his 
ravages  are  not  confined  to  such.     No  age,  no  pros- 
pects can  plead'  exemption.      When  viewed   at   the 
greatest  distance  that  any  dare  to  place  him,  death  is 
a  fearful  foe ;   and  every  style  of  approach  discloses 
new  terrors.     Indeed,   he  can  never  properly  be  re- 
garded at  a  distance.     He  walks  by  the  side  of  every 
living   being.      The   whole   life   may   be   considered 
as   a    struggle    with    him.      He    watches    at    every 
step  to  hurl  a  fatal  dart.     "  There  is  no  man  that 
hath  power  over  the  spirit  to  retain  the  spirit ;  neither 


464  SERMON"   XXV. 

hath  he  power  in  the  day  of  death ;  and  there  is  no 
discharge  in  that  war."  But  what  though  multitudes 
are  raised  up  from  the  bed  of  sickness,  or  have  seldom 
or  never  been  laid  there,  yet,  in  this  dying  world, 
they  have  often  seen  Death  fix  his  image  on  others. 
They  have  felt,  too,  the  blow  by  which  the  strong  and 
tender  ties  have  been  cut  asunder.  Who  has  has  not 
sometimes  found  himself  at  the  bedside  of  a  dying 
friend,  and  among  the  mourners  that  slowly  and 
sadly  followed  that  friend  to  his  last,  long  home  ? 
These  are  but  a  few  of  the  effects  of  sin,  as  limited  to 
a  small  portion  of  one's  own  history.  And  is  there 
no  sting  in  them  ?  Is  it  in  human  nature  to  be 
utterly  indifferent  to  them?  It  may  not  produce 
agony  in  all.  It  may  not  deprive  of  food  and  rest ; 
yet,  how  often  has  it  done  so.  It  may  not  arrest  or 
moderate  their  eagerness  for  the  world,  its  pursuits, 
or  its  pleasures.  It  may  increase  that  eagerness. 
They  may  seek  relief  in  new  engagedness.  But  mo- 
ments of  seriousness  must  sometimes  come.  They 
must  be  moments  of  pain.  But  there  is  another 
death,  of  which  this  death  of  the  body  cannot  fail  to 
remind  them.  It  is  the  death  of  sin,  or  rather  in  sin ; 
a  state  of  guiltiness  before  God. 

This  may  not  always,  may  indeed  be  seldom  re- 
ahzed.  For  it  is  a  state  of  blindness,  as  well  as  of 
guiltiness.  Yet  it  may  be  oftener  felt  than  we  see 
the  evidence  of  it  in  others,  or  the  sinner  be  willing  to 
acknowledge  it  in  himself     There  is  a  monitor  in  the 


SERMON   XXV. 


465 


breast  of  every  man  that  forbids  undisturbed  repose. 
Conscience  ^vill  act,  ^vill  accuse,  and  condemn,  in  spite 
of  inclination,  and  every  art  to  lull  it  to  sleep.     It  is 
a  foreboder   of  evil  to   the  sinner.      It  will   accuse 
where  it  cannot  excuse.    Its  accusations  often  produce 
agonies  with  which  no  pains  of  the  body  can  com- 
pare.    '•  The  spirit  of  a  man  will  sustain  his  infirmity, 
but  a  wounded  spirit  who  can  bear  ?"     But  this  death 
is  connected  with  a  death  still  more  awful, — a  death, 
the  worst  forebodings  of  which  are  far  more  than  re- 
alized.    It  is  the  second  death.     Ah,  is  there  no  sting, 
no  agonies,  in  the  gnawings  of  that  worm  that  never 
dies  ?     No  pains  in  the  burning  of  quenchless  fires  ? 
This  is  the  doom  of  all  who  live  and  die  in  sin.     Yes, 
the  sting  of  all  these  deaths  is  sin. 

How  appropriate,  how  apt,  how  expressive  the 
simile  which  the  Apostle  has  employed, — "  The  sting 
of  death  is  sin."  But  for  that  poison,  earth  had  all 
been  a  paradise.  No  death,  no  pain,  not  an  ill  had 
been  known. 

Look  back  upon  the  desolations  which  for  six 
thousand  years  have  been  visited  on  our  world  :  the 
nameless  individual  evils  and  public  calamities ;  the 
pains  of  sickness ;  the  bereavements  of  death ;  the 
agonies  of  a  wounded  spirit;  and  then  look  down 
through  the  avenue  which  revelation  has  opened,  into 
the  pit  of  eternal  despair ; — all,  all  the  legitimate  fruits 
and  results  of  sin,  and  say,  has  it  no  sting  ? 

2.  A  second  topic  of  remark  furnished  us  in  the 

30 


466  SERMON   XXV. 

text  is,  the  cause  of  such  mighty  power  in  sin  to  over- 
whelm and  crush  the  immortal  soul.  "  The  spirit  of 
a  man  will  sustain  his  infirmities."  There  is  often,  at 
least,  a  vigor,  a  resolution  of  mind,  which  shrinks  not 
at  the  most  cruel  tortures  which  can  be  inflicted  on 
the  body ;  which  can  brave  death  in  its  most  terrific 
forms.  It  has  often  challenged  ingenuity  to  invent 
cruelties  which  could  overpower  the  mind  of  the 
sufferer.  And  yet  the  sting  of  sin  has  unnerved  the 
stoutest  hero,  and  completely  prostrated  all  his  ener- 
gies. What  gives  it  this  mighty  power?  Paul  tells 
us  in  the  text,  "  The  strength  of  sin  is  the  law."  The 
law  of  God  is  the  simple  instrument  by  which  this  is 
effected.  One  incident  in  the  history  of  that  Apostle 
furnishes  proof  and  illustration  of  this  fact ;  and  the 
experience  of  multitudes  abundantly  confirms  its  truth. 
Read  the  seventh  chapter  of  his  Epistle  to  the 
Romans.  "  I  had  not  known  sin,  but  by  the  law. 
But  sin  taking  occasion  by  the  commandment,  wrought 
in  me  all  manner  of  concupiscence.  For  without  the 
law  sin  was  dead.  For  I  was  alive  without  the  law 
once  ;  but  when  the  commandment  came,  sin  revived, 
and  I  died." 

The  law  of  God  is  perfectly  adapted  to  the  moral 
nature  of  man.  It  and  the  conscience  were  made  for 
each  other.  No  physical  law  is  more  absolute  and 
exacting  than  the  moral  law  of  God.  Even  the  com- 
paratively slight  impression  of  it  on  the  nature  of 
man,  in  the  absence  of  all  knowledge  of  its  written 


SERMON  XXV.  467 

form,  lias  a  power  which  can  deprive  of  all  peace ; 
will  at  least  operate  either  to  accuse  or  excuse.  So 
teaches  the  same  Apostle,  and  the  experience  of  every 
heathen  attests  the  truth  of  what  he  taught.  "For 
when  the  Gentiles,  which  have  not  the  law,  do  by 
nature  the  things  contained  in  the  law,  these  having 
not  the  law  (i.  e.  in  its  written  form),  are  a  law  unto 
themselves ;  which  show  the  work  of  the  law  written 
in  their  hearts,  their  conscience  also  bearing  witness, 
and  their  thoughts  the  meanwhile  accusing,  or  else 
excusing  one  another." 

The  law,  therefore,  is  the  instrument  of  conviction. 
While  it  points  out  what  is  right,  it  condemns  what  is 
wrong.  And  when  the  Spirit  of  God  applies  it  to  the 
sinner's  conscience,  it  cannot  but  produce  agonies.  It 
is  the  law  that  conveys  to  the  sinner  the  anger  of 
God,  and  shows  him  how  justly  it  is  deserved.  And 
who  can  stand  against  Jehovah's  anger,  even  when 
kindled  but  a  little  ?  The  application  of  the  Divine 
law  to  the  conscience  of  the  sinner,  will  just  as  cer- 
tainly, and  as  naturally,  produce  torment,  as  the  ap- 
plication of  fire  to  the  naked  body  will  produce  pain. 
Hence,  the  element  of  fire,  and  its  action  on  material 
substances,  are  often  employed  to  set  forth  the  power 
of  conviction,  or  the  agony  that  is  produced  by  the 
anger  of  God,  through  the  application  of  his  law,  both 
in  this  world,  and  that  w'hich  is  to  come.  For  what- 
ever else  may  be  added,  the  law  of  God  will  be  an  in- 
strumcnt  of  torment  to  the  finally  lost  in  eternity.     It 


468  SERMON    XXV. 

is  the  fire  and  the  hammer  to  break  in  pieces  the 
heart  of  stone  in  the  bosom  of  the  sinner,  often,  at 
least,  in  this  life.  God,  too,  is  a  consuming  fire,  espe- 
cially to  lost  souls.  "  They  shall  be  tormented  in  the 
lake  which  burnetii  with  fire  and  brimstone."  "  Where 
the  worm  dieth  not,  and  the  fire  is  not  quenched." 

A  perfect  application  of  the  Divine  law  requires  a 
perfect  recollection  and  knowledge  of  one's  whole  moral 
history.  This  is  not  had  in  the  present  state  of  ex- 
istence. But  a  few,  comparatively,  of  one's  sins  are 
remembered  in  this  life,  and  those  chiefly  of  the  most 
glaring  character.  Hence,  conviction,  when  experi- 
enced at  all,  is  first  produced  in  view  of  some  more 
aggravated  violation  of  God's  law.  It  deepens  as  the 
heart  is  laid  open  to  view.  And  there  never  is  that 
conviction  which  is  connected  with  conversion,  till 
that  source  and  sink  of  iniquity  is  exposed  to  view. 
Then  it  is  that  the  truth  of  God's  word  is  realized,  that 
"the  heart  is  deceitful  above  all  things,  and  despe- 
rately wicked,  and  that  every  imagination  of  the 
thoughts  of  the  heart  is  only  evil  continually."  While 
the  law  reveals  to  the  sinner  his  heart  as  well  as  his 
life,  it  comes  armed  with  the  most  awful  curses. 
These  curses  are  not  denounced  ao;ainst  the  whole  of 
one's  life,  as  though  the  aggregate  of  one's  sins  only 
deserved  them,  but  against  each  sin,  considered 
separately.  Each  sin  is  felt  to  deserve  eternal  death. 
The  language  of  the  law  is,  "  Cursed  is  every  one  that 
continueth  not  in  all  things  written  in  the  book  of  the 


SERMON   XXV.  469 

law  to  do  them."  "  He  that  ofTends  in  one  point  is 
guilty  of  all,"  i.  e.,  exposes  himself  to  all  the  curses  of 
the  law,  broken  in  all  its  precepts,  or  not  observed  in 
all  its  requirements.  Ah,  what  immense  strength  do 
all  these  considerations  add  to  sin — to  its  clear  and 
full  disclosures  by  the  law  of  God  !  Who  can  stand 
under  such  a  weight  as  this  ?  The  consciousness  of  a 
single  sin  sometimes  crushes  the  sinner  into  the  dust. 
How  overwhelming  when  all  the  sins  of  heart  and 
life,  like  so  many  mountains,  press  upon  his  soul! 
And  this  is  the  work  of  the  law.  The  law  gives  to  sin 
its  strength, — "  For  where  there  is  no  law,  there  is  no 
sin."  What  truer,  or  more  awful  declarations  can  be 
found  in  all  the  word  of  God,  than  that  "  the  sting  of 
death  is  sin,  and  the  strength  of  sin  is  the  law !"    But, 

3.  Our  text  announces  to  us  a  triumphant  and 
glorious  victory  over  sin,  death,  and  the  grave.  "  0 
death,  where  is  thy  sting  ?  0  grave,  where  is  thy 
victory  ?  Thanks  be  to  God,  who  giveth  us  the  victory, 
through  our  Lord  Jesus  Christ."  Here  is  both  a  chal- 
lenge and  a  shout  of  triumph.  The  one  expresses  a 
confidence  of  success  far  beyond  what  any  but  a  Chris- 
tian ever  felt ;  the  other  points  us  to  the  ground  of 
that  confidence,  the  "  Lord  Jesus  Christ."  It  was,  in- 
deed, the  exulting  language  of  one  of  the  "  chiefest  of 
the  Apostles."  Yet  it  is  language,  bold  and  confident 
as  it  is,  which  the  weakest  babe  in  Christ  may  utter  as 
his  own.     There  are  two  leading  thoughts  presented. 

1.  The  completeness  of  the  victory.     It  is  victory 


470  SEEMON  XXY. 

over  the  sting  of  death,  and  victory  over  the  grave. 
They  may  be  regarded  as  distinct  and  separate  ene- 
mies, and  yet  combining  their  power  to  hold  in  sub- 
jection a  common  victim.  The  whole  conception  is 
one  of  unsurpassed  sublimity,  and  the  representation, 
by  words  and  imagery,  of  no  less  unsurpassed  sim- 
plicity and  grandeur.  But  the  leading  thoughts  are 
level  with  the  capacity  of  a  child.  Let  me  state  a 
few  of  them. 

The  chief,  the  most  deadly  sting  of  sin,  may  be  at 
once  extracted.  All  its  dreaded  consequences,  it  is 
true,  cannot  be  prevented  nor  arrested.  It  has,  for 
instance,  doomed  the  body  to  the  grave ;  and  to  this 
decree  every  living  man  must  bow.  But  not  only 
may  all  its  ravages,  its  fatal  effects  on  the  soul,  be  for- 
ever arrested  when  its  poison  has  worked  the  body's 
death,  but  even  that  fatal  blow  to  the  body  may  be 
turned  to  the  soul's  happiness  and  eternal  deliverance 
from  every  evil.  The  very  hand  that  unlocks  the 
grave  for  the  body,  may  unlock  also  the  gate  of  Para- 
dise to  the  immortal  soul.  All  this  is  effected  by  the 
sinner's  repentance.  Pardon  restores  to  favor,  and 
the  favor  of  God  cannot  fail  to  give  peace.  "  The  law 
of  the  spirit  of  life  in  Christ  Jesus  hath  made  us  free 
from  the  law  of  sin  and  death."  The  deepest  sting  of 
sin  consists  in  the  sentence  of  condemnation.  Freedom 
from  that  is  effected  by  repentance.  "  For  there  is  no 
condemnation  to  them  that  are  in  Christ  Jesus,  who 
walk  not  after  the  flesh  but  after  the  Spirit."     This, 


SERMON   XXV.  471 

however,  is  but  the  foretaste  of  that  joy  which  follows 
perfect  sanctification. 

2.  This  victory  over  sin  includes  eternal  exemption 
from  all  the  curses  of  a  broken  law.  Here  the  poison 
of  sin  strikes  deeper  than  to  sting  the  body  and  send 
it  to  the  grave.  It  infuses  itself  into  the  soul.  The 
soul  as  well  as  the  body  became  subject  to  death. 
"  The  soul  that  sinneth  shall  die."  It,  therefore,  fell 
under  the  curse  of  a  violated  law.  This  curse  is 
raised  from  the  soul  of  every  believer.  "  There  is,  there- 
fore, now  no  condemnation  to  them  that  are  in  Christ 
Jesus."  "  They  have  passed  from  death  unto  life." 
"  He  that  believeth  on  him  shall  not  be  condemned." 
"  For  what  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God,  sending  his  own  Son  in  the 
likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in 
the  flesh,  that  the  righteousness  of  the  law  might  be 
fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after 
the  Spirit."  In  other  words,  what  the  law  could  not  do 
(and  it  could  not  free  the  soul  from  its  own  sentence  of 
condemnation),  Jesus  Christ  has  accomplished,  in  be- 
half of  every  believer  in  him.  This  entire  acquittal, 
however,  does  not  take  place  in  this  life,  so  as  to  re- 
lieve from  all  consciousness  of  the  law's  condemnation. 
This  is  reserved  to  the  hour  of  death,  and  to  be  pub- 
licly announced  at  the  judgment.  But  there  is  the 
certainty  of  it  to  every  true  believer  in  Jesus  Christ. 
He  shall  never  come  into  condemnation.  He  hath 
passed  from  death  to  life. 


472  SERMON   XXV. 

3.  But  there  is  a  still  more  glorious  victory  over 
sin  which  every  Christian  will  achieve.  The  victory 
over  sin  is  complete  when  it  has  sent  the  body  to  the 
grave.  For  the  believer  at  death  ceaseth  from  sin. 
Death  on  him  has  struck  his  last  blow ;  and  by  it  has 
eternally  emancipated  the  soul  from  its  power. 
Death,  indeed,  hands  over  to  the  grave.  But  the 
grave  itself  shall  be  conquered.  It  shall  restore  every 
trophy  which  it  had  ever  gathered.  The  grave  is 
conquered  by  the  resurrection;  It  is  the  believer's 
last  enemy ;  and  this  is  reserved  for  the  last  day  of 
time.  It  is  the  closing  scene  of  this  world.  All  that 
are  in  their  graves  shall  hear  the  voice  of  the  Son  of 
God,  and  come  forth.  "  The  trumpet  shall  sound, 
and  the  dead  in  Christ  shall  rise  first."  What  a  day 
of  triumph  will  that  be  to  Christians,  to  all  who  slept 
the  sleep  of  death  in  him  ! 

And  here  is  suggested,  as  already  intimated,  a 
second  leading  thought,  viz.,  through  whom  this  vic- 
tory over  sin  and  death  and  the  grave  is  achieved. 
This  is  the  Lord  Jesus  Christ.  "  Thanks  be  to  God 
who  giveth  us  the  victory,  through  our  Lord  Jesus 
Christ."  It  is  by  Christ  that  death,  in  its  threefold 
form,  is  deprived  of  his  sting  :  through  him  the  death 
of  the  body  is  bereft  of  its  terrors.  The  believer  may 
walk  through  the  valley  of  the  shadow  of  death,  and 
fear  no  evil.  The  Great  Conqueror  himself  goes  with 
him.  The  body  itself  is  but  an  appendage  of  the  person. 
It  is  not  essential  to  his  existence  or  his  hapjpiness. 


SERMON  XXV.  473 

Moreover,  it  is  laid  aside  for  a  season  only,  to  be 
called  back  to  life,  clothed  with  all  the  splendors  of 
its  glorious  pattern. 

Christ,  too,  by  his  atonement,  has  extracted  the 
poison  which  gives  to  death  its  worst  sting.  It  procures 
the  pardon  of  sin.  For  this  he  became  incarnate,  and 
died  on  the  cross.  "  In  whom  we  have  redemption, 
through  his  blood,  even  the  forgiveness  of  sin."  He, 
too,  has  become  the  resurrection  and  the  life.  As  he 
rose,  so  shall  all  they  that  sleep  in  him,  and  come 
forth,  in  bodies  fashioned  like  to  his  own  glorious 
body.     What  a  complete  and  perfect  victory  is  that ! 

And  now,  what  is  the  practical  bearing  of  our  whole 
subject  ?     For  here  is  wrapped  up  all  the  benefit  to  us, 
of  this,  or  any  other  point  of  revelation.     And  what 
other  can  possess  greater  weight  to  the  Christian  ?     In 
what  circumstances  can  he  be  placed,  and  not  perceive 
and  feel  its  adaptedness  ?     We  cannot,  at  this  time, 
trace  it  in  its  various  bearings  on  the  Christian's  pre- 
sent state.     But  how  should  it  arouse  the  sleeping 
Christian?     How  admonish    the   slothful   Christian? 
How  cheer  the  afflicted  Christian?     How  should  it 
dry  up  the  tears  of  the  bereaved,  mourning  Christian  ? 
How  support  and  comfort  the  dying  Christian  ?     How 
does  it  enforce  all  the  obligations  which  are  due  to  the 
Son  of  God,  by  whom  all  these  various  and  endless 
blessings  are  secured  and  freely  bestowed  ?     But  has 
it  no  bearing  on  a  different  class  ?     Have  sinners  no 
interest  in  it  ?     To  them  the  sting  of  death  remains, 

31 


474  SERMOX  5XV. 

in  all  its  unalleviated  force,  while  tbey  remain  impeni- 
tent ;  and  if  impenitent  till  the  death  of  the  body, 
the  last  link  of  hope,  that  sting  increasing  in  agony 
as  the  ages  of  eternity  roll  on.  Death  will  be  forever 
deepening  his  terrors  on  both  body  and  soul.  For  though 
their  bodies,  too,  will  be  raised  from  the  grave,  it  will 
be  "  to  shame  and  everlasting  contempt ;"  and  "  both 
soul  and  body  be  cast  into  hell,  where  the  worm  dieth 
not,  and  the  fire  is  not  quenched."  Seasonable  repent- 
ance, or  all  this  is  the  only  alternative.  Glories  and 
terrors,  beyond  the  mind  of  mortal  to  conceive,  here 
combine  to  enforce  this  all-essential  condition.  Repent- 
ance, or  this  threefold  death,  in  all  its  awful  aggrava- 
tions. 


END   OF   VOL.  I. 


DATE  DUE 

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